The Gospels : with moral reflections on each verse

dr-^

LIBRARY

Theological Seminary

PRINCETON, N. J^ j_

B S "2 55 5^ . Q 3 1830 v . 2
< Bible.
^ The Gospels

III

X

SELECT
CHRISTIAN AUTHORS,

WITH

INTRODUCTORY ESSAYS.

N°- 57.

Vol. II.

THE

GOSPELS;

WITH

MORAL REFLECTIONS

ON EACH VERSE.

PASQUIER QUESNEL.

WITH

AN INTRODUCTORY ESSAY,

BY THE

REV. DANIEL WILSON, A M.

VICAR OF ISLINGTON.

IN THREE VOLUMES.
VOL. IL

GLASGOW:

PRINTED FOR WILLIAM COLLINS;

OLIVEB & BOYD, WTVI. WHYTE & CO. AND WM. OLIPHANT, EDINBURGH j

W. F. WAKEMAN, AND WM. CUREY, JUN. & CO. DUBLIN ;

WHITTAKER, TREACHER, & ARNOT ; HAMILTON, ADAMS, & CO.

SLMPKIN & MARSHALL ; BALDWIN & CRADOCK ;

AND HURST, CHANCE, & CO. LONDON.

MDCCCXXX.

Printed by W. Collins & Co.
Glasgow,

''^'^KQlQ

GOSPEL OF JESUS CHRIST,

ACCORDING TO

ST. MARK.

CHAPTER I.

Sect. I. — The Preaching of St, John,

*' 1. The beginning of the gospel of Jesus Christ,
the Son of God ;"

The law of Jesus Christ alone is called gospel,
that is to say, good news ; because therein the incar-
nation of the Son of God, the birth of the expected
Saviour, the remission of sins, the kingdom of charity,
and the enjoyment of things eternal, are declared to
us. What better news could we possibly expect ?
How hard soever some of the truths of the gospel
may appear to us, yet that is always good news which
it tells us, because it is the way of Christ, and the
means of salvation. It is the part of a pious man, at
his first entrance on the gospel, to form an act of faith,
extending to all the speculative and practical truths
contained in it, and to beg of God the grace to read
them with the same spirit with which they were
written.

6 ST. MARK.

" 2. As it is written in the prophets, Behold, I
send my messenger* before thy face, which shall
prepare thy way before thee." I* Fr. Angel.]

St. John is the messenger or angel of God, his
ambassador, apostle, and herald. Every one ought
to have a visible angel to prepare the way for Jesus
Christ in his heart by repentance. It is this alone
which receives him ; it is by this that we must go
forth to meet him.

" 3. The voice of one crying in the wilderness,
Prepare ye the way of the Lord, make his paths
straight."

A preacher should, if possible, be nothing but a
voice, which should be always heard and never seen.
To cry, is to preach with such force as is worthy of
the truth, without falling the voice through com-
plaisance. To this end, he must not be a man of
the world, but one who comes, as it were, out of the
wilderness, without relations, without friends, with-
out secular engagements, which may thwart and ob-
struct his ministry. The first man who appears in
the gospel is one entirely dedicated to repentance ;
the first example and the first precept are an example
and a precept of repentance — so necessary is this to
salvation !

'* 4. John did baptize in the wilderness, and preach
the baptism of repentance for the remission of sins."
A preacher, after St. John's example, must be
sure not to quit the love of retirement and mortifi-
cation, on pretence of undertaking the burden of
preaching, and of other employments. The princi-
pal function and most usual business of a preacher,
is to preach repentance, and to prepare souls for it.

CHAPTER I. 7

This is a baptism which is to begin with the casting
ofF of sin, and the renouncing our evil inclinations;
but it must not stop there. To enter into the water,
is to enter upon the practice of works of atonement,
such as are mortifying, and capable of allaying the
heat of concupiscence, and of purifying our hearts
from dead works.

" 5. And there went out unto him all the land
of Judea, and they of Jerusalem, and were all bap-
tized of him in the river of Jordan, confessing their
sins."

The first step toward conversion, is to seek an
enlightened guide. The second is, to open our
hearts to him, by acquainting him with our manner
of life. The third, to receive directions concerning
repentance from him. The fourth, to baptize our-
selves, as it were, by his advice, in tears and works of
mortification. It is an instinct, and a duty which is,
as it were, natural, for a man to confess his sins, and
to humble himself for them, when once he is touched
with a true contrition ; but to do this, is not at all
natural to human pride. Repentance is a pool, or
rather a river, which carries our impurities far from
us, so as never to be resumed again. Lord, thou
art the only person who canst put us into it !

" 6. And John was clothed with camel's hair, and
with a girdle of a skin about his loins ; and he did
eat locusts and wild honey ;"

The fifth step toward conversion is, to observe a
meanness, or at least modesty and humility, in our
dress* The sixth is, to mortify the flesh. The
seventh, to cut off all occasions of sin. The eighth,
to employ ourselves in good works. The ninth, to

8 ST. MARK.

avoid all niceness and superfluity in eating. And
the tenth, to edify others by a good example. — In
times of greatest corruption, God generally gives ex-
traordinary examples of mortification to awaken sin-
ners, and confound the slothfulness of sensual men.
Every one in his way, and according to his capacity,
should profit by such examples.

" 7. And preached, saying, There cometh one
mightier than I after me, the latchet of whose shoes
I am not worthy to stoop down and unloose.'*

It is one of the chief endeavours of an humble
preacher, to raise himself out of the minds of men,
and to imprint Jesus Christ therein. Humility is
the sister of true repentance ; they are inseparable,
and mutually assist each other. To a real penitent,
a truly humble person, nothing is more insupportable
than to be esteemed. It is one of the pious artifices
of such a person, to apply the minds of men to some
excellent subject, to the end that they may not take
notice of himself. This is to be a gainer in all re-
spects himself, and to make others so, to fix their
minds intently on Christ.

*' 8. I indeed have baptized you with water; but
he shall baptize you with the Holy Ghost."

The Spirit of God is a torrent which carries ofF
all filthiness from the heart, and a fire, which, in-
flaming it with his love, consumes all the impurities
thereof. Jesus Christ alone possesses this Spirit
entirely, merits it for us, and gives it to us. This
water denotes the external works of repentance, of
which Christ's grace and Spirit is the soul ; and it
is this Spirit which gives life, worth, and merit to
those works. Grant, O Jesus, that the Spirit with

CHAPTER I. 9

which thou hast baptized me may awake, and remain
continually in me, and that it may animate all the
actions of my life.

Sect. II. — The Baptism and Temptation of Christ.

" 9. f And it came to pass in those days, that Je-
sus came from Nazareth of Galilee, and was baptized
of John in Jordan."

Christ does not oblige John to come to Nazareth
to administer his baptism to him ; but he goes out of
one province into another to find him, even to the
place of his mission. He condemns beforehand the
slothfulness of Christians, and the abuse which they
make of domestic chapels, by sparing themselves the
pains of going to the service and sacraments at the
parish church, under pretence of distance or inconve-
nience. Ought any one to be ashamed to appear a
sinner, and to take in the sight of the world the re-
medy, after that Christ has done the same, though he
had no manner of occasion for it?

" 10. And straightway coming up out of the wa-
ter, he saw the heavens opened, and the Spirit, like
a dove, descending upon him : 11. And there came
a voice from heaven, saying. Thou art my beloved
Son, in whom I am well pleased."

He who is renewed by baptism lives already in
heaven, as being a citizen thereof by hope, which de-
ceives him not ; because charity is shed abroad in his
heart by the Holy Ghost which is given him, and
because Jesus Christ dwells in him by faith, to which
he is obedient in hearing the word of God. Alas !
where can we find those who, since their baptism,
have not shut heaven again by their sins, on whom

A3

10 ST. MARK.

the Spirit of divine adoption has continually remained,
who have lived like children of God, and answered
the love which he has manifested towards them ? —
Philip, iii. 20. Rom. V. 5. Eph. iii. 17. Rom. i. 5.

" 12. ^ And immediately the Spirit driveth him
into the wilderness. 13. And he was there in the
wilderness forty days tempted of Satan; and was with
the wild beasts: and the angels ministered unto him."

Jesus, the victim of God, was prefigured by the
goat of the legal expiation. Being loaded with the
sins of the people in his baptism, he is driven into the.
wilderness, and exposed to the wild beasts, the Jews
and Gentiles, to be torn and devoured by them in his
Passion. So profound a humiliation preaches to us
a profound humility. When any man is tempted,
either in retirement or in the world, he has need of
a visible angel to minister unto him and direct him.
We are never without temptation in this life : when,
by means of abstinence, we have overcome that of the
flesh, the devil causes new ones to spring up even out
this very victory. It is happy for us to be driven,
with some kind of violence, into solitude by the Spi-
rit of God, that we may avoid the temptation of the
world ; provided this Spirit accompany us, to fight in
us, and to support us there : for solitude, as well as
the world, has its peculiar temptations.

Sect. III. — T/ie Preaching of Christ. The Call-
ing of Peter i A?idrew, James, and John.

" 14. Now, after that John was put in prison,
Jesus came into Galilee, preaching the gospel of the
kingdom of God, 15. And saying, The time is ful-
filled, and the kingdom of God is at hand: repent
ye; and believe the gospel."

CHAPTER I. II

The whole gospel is here reduced to repentance.
Christ joins it to the hope of heaven, as being the
only means of arriving there. Here are four points
of the Son of God's preaching : — 1. That his Father
does every thing according to the order of his ador-
able designs, in the time prefixed by his eternal pre-
destination, and in the manner described in the Scrip-
tures, prefigured in the shadows of the law, foretold
by the prophets, and included in the promises, the
time whereof is now fulfilled at his coming. 2.
That sin has reigned under the law, that God is to
reign under, grace and by it, and that the time of this
kingdom of grace and mercy is at hand. 3. That
the kingdom of God, and his reign by grace, begins
with repentance for past sins. 4. That it is estab-
lished by submission to the yoke of faith, and of the
precepts of the gospel, and by the hope and love of
eternal enjoyments which it reveals and promises.

" 16. 51 Now, as he walked by the sea of Galilee,
he saw Simon, and Andrew his brother, casting a net
into the sea: (for they were fishers.)'*

This temporary notice which Christ takes of these
men, is but a consequence of that eternal notice
whereby God had predestinated them to the minis-
try, as well as to the belief of the gospel. This is
an opportunity which chance seems to present, but
which was regulated in the order of God's decrees.
How different are the views of Christ in the choice
of the ministers of his kingdom, from those of earthly
princes ! It plainly appears that he himself is to do
every thing therein, since he makes choice of such
ministers.

" 17. And Jesus said unto them. Come ye after

12 ST. MARK.

me, and I will make you to become fishers of men.
18. And straightway they forsook their nets, and
followed him. 19. And when he had ffone a little
farther thence, he saw James the son of Zebedee,
and John his brother, who also were in the ship
mending their nets."

A necessary, quiet, and innocent employment, at-
tracts the eyes of God. To know what he requires
of us is a beginning of grace. He does not promise
a state of inactivity to those whom he calls; but the
changing their mean, uncertain, and temporal labour,
into an employment heavenly and profitable, and
which shall be crowned with an eternal reward. Christ
here shows, that the kingdom of God by grace be-
gins in making himself obeyed without delay, with-
out resistance, without the allurement of any sensible
good, and even without being known. It is a great
happiness to have but few things to leave. Great
possessions are generally great obstacles to salvation,
or at least to perfection.

" 20. And straii^htway he called them : and they
left their father Zebedee in the ship with the hired
servants, and went after him."

It is a very great matter to be obedient and faith-
ful to the first word which God speaks to us. It is
most commonly the seed of abundance of graces.
Let us admire this sudden progress of the kingdom
of grace, which breaks the strongest ties of nature,
separating even children from their father. The first
instance of self-denial which Christ gives his minis-
ters, in the calling of Peter and Andrew, is the for-
saking all secular hopes and expectations, denoted
here by nets ; the second is the renouncing, like

CHAPTER I. 13

James and John, all sensual affection towards their
kindred. A man finds no difficulty in following Je-
sus Christ every where, when he sits loose to every
thing besides.

Sect. IV. — Chrisfs Power over Devils,

" 21. And they went into Capernaum ; and
straightway on the sabbath-day he entered into the
synagogue, and taught."

The teacher of humility begins his mission at a
town where pride chiefly reigned. Preference is due
from ministers to the greatest need, not to the great-
est inclination. A minister should always begin by
instructing, in imitation of God who leads men, not
by a blind instinct, but by instruction and knowledge,
by the external light of his word, and the internal
light of his grace.

" 22. And they were astonished at his doctrine:
for he taught them as one that had authority, and
not as the scribes."

The word of Jesus Christ is full of a holy freedom,
energy, and wisdom, and very remote from the flat-
tery of the world. The freedom and sincerity of a
preacher gain the hearts of the faithful; because
these qualifications make it evident that he adheres
to God alone, and seeks nothing but him. These
things art admired because they are rare; but they
persuade, only because God gives his Spirit to those
who belong to him, and not to the world. How great
is the difference betwixt a declaimer, whose sole end
is to please, and who trusts to his own eloquence, and
a man of God, who labours to convert sinners, and
entirely relies upon the divine assistance !

14 ST. MARK.

" 23. % And there was in their synagogue a man
with an unclean spirit ; and he cried out, 24. Say-
ing, Let us alone ; what have we to do with thee,
thou Jesus of Nazareth ? art thou come to destroy us ?
I know thee who thou art, the Holy One of God."

The devil is not at all alarmed at the human en-
deavours of a worldly preacher; but he dreads every
thing from a faithful minister who has the Spirit of
God. The devil places his whole joy in possessing
a soul with uncleanness. The lascivious cannot bear
being spoken to, to repent and renounce their plea-
sures. Holiness has such a prevaiHng power, that it
forces even those who are at the greatest distance from
it to bear witness unto it. It makes even the devil
himself sensible of it. God requires the voluntary
testimony of a lively and sincere faith, like that of St.
Peter; not a forced and flattering confession, like
this of the devil.

" 25. And Jesus rebuked him, saying. Hold thy
peace, and come out of him."

The devil, and the world, which follows his spirit,
never praise but in order to seduce. It is a neces-
sary part of prudence not to lay ourselves open to
their commendations. The way to avoid their snares,
is to have no more commerce with the world than
what is absolutely necessary ; and to use a holy se-
verity towards it, which may oblige it to" hold its
peace. The sinner must be urged to leave off his
sinful habits, without listening to its flatteries.

" 26. And when the unclean spirit had torn him,
and cried with a loud voice, he came out of him."

What violence, what convulsions does a man feel,
when he is about to relinquish a habit of uncleanness,

CHAPTER I. 13

under which he has continued a long while ! Happy
is that person, who knows at least how to renounce
it betimes. When the temptations of the flesh are
most violent in one who resolves to serve God, they
are sometimes the last efforts of the devil, and the
signs of the approaching deliverance of that soul. It
is then that a man ought to redouble his prayer, to
cry to God with all the strength of faith, and invoke
his deliverer with the greater earnestness.

" 27. And they were all amazed, insomuch that
they questioned among themselves, saying, What
thing is this ? what new doctrine is this ? for with
authority commandeth he even the unclean spirits,
and they do obey him."

The holiness of a preacher goes a great way in re-
covering others from uncleanness. Every doctrine
which seems new, has not for that reason the fault of
profane novelty. Wo to those pastors who are the
cause that the most pure maxims of the gospel pass
for novelties, by their having corrupted the taste of
Christians, either in accustoming them to remissness,
or leaving them in ignorance. The spirit of repen-
tance inspired into great sinners, and the conversion
of the most obdurate, are the true commendation of
a preacher. Such preachers as are fond of the world,
have reason to fear their being subjected to the spirit
of uncleanness which reigns therein, whilst those who
have the Spirit of God, drive this spirit of the devil
out of souls, and become masters over it.

" 28. And immediately his fame spread abroad
throughout all the region round about Galilee."

A great reputation could not possibly hurt the
Son of God ; but it is a snare very dangerous for a

16 ST. MARK.

preacher. There are few who fear it as they ought,
fewer yet who shun and avoid it, but many whom it
entices and insensibly corrupts.

Sect. V. — SL Peter's Mother-in-law. The Dis-
eased healed.

" 29. And forthwith, when they were come out of
the synagogue, they entered into the house of Simon
and Andrew, with James and John."

Jesus here teaches his ministers to avoid applause.
He does not choose the house of some great person
to repose and refresh himself in : the cottage of a
poor fisherman is more grateful to him than a palace.
What a large field of reflection is there here for those
who never think any thing good enough for them,
who never meet with conveniencies enough !

" 30. But Simon's wife's mother lay sick of a
fever; and anon they tell him of her."

Men ought to procure for the sick that assistance
which they cannot give them themselves, and at least
to pray for them. Jesus knew that there was some-
body in this poor house who needed his help, which
was a sufficient motive to draw him hither. The
house of Peter and Andrew is the apostolic church,
where all are tormented with the fever of sin, or suf-
fer the assaults of concupiscence. This is the only
house wherein prayers are successfully off*ered up for
sinners, and where Jesus Christ heals them. Let us
unalterably fix there. Christ sometimes waits for our
prayers, on purpose to make way for that charity
which prays to him, to teach us not to be too forward
of ourselves in doing remarkable actions.

" 31. And he can^e and took her by the hand, and

CHAPTER I. 17

lifted her up ; and immediately the fever left her, and
she ministered unto them."

Happy that soul which the heavenly Physician
comes to seek, which he touches with his grace,
which he recovers from its weakness, its sloth, and
all its evil habits ! The acknowledgment which he
requires from it, is to serve hira. Good works, and,
above all, those of gratitude towards God, and of
charity towards the poor, ought to follow the cure of
our souls. Concupiscence is the fever of the soul ;
charity is its health, and this is never idle.

" 32. f And at even, when the sun did set, they
brought unto him all that were diseased, and them
that were possessed with devils. 33. And all the
city was gathered together at the door. 34. And he
healed many that were sick of divers diseases, and
cast out many devils ; and suffered not the devils to
speak, because they knew him."

Let us admire, adore, and imitate the extent of
Christ's charity. The physicians of the soul ought
never to refuse any labour which presents itself, nor
accept the reward of vain applause. It is into the
house of truth, charity, and unity, represented by this
of St. Peter, that all sinners must be conducted.
This house only has the Holy Ghost, the power
over the evil spirit, and the true remedies for sin.

Sect. VI. — The Retirement^ Prayer^ and Preach-
ing of Christ.

" 35. And in the morning, rising up a great while
before day, he went out, and departed into a solitary
place, and there prayed."

It is good for a man sometimes to withdraw him-

18 ST. MARK.

self from business or labour, in order to converse with
God alone. Prayer is so necessary to him who
preaches and labours in the church, that far from dis-
pensing with himself on this account, he ought to
take a time for it out of that which belongs to rest
and the other necessities of life, rather than be de-
ficient therein.

" 36. And Simon, and they that were with him,
followed after him. 37. And when they had found
him, they said unto him, All men seek for thee."

A minister of Jesus Christ ought to follow him as
well in his retirement and prayer, as in his public
life, when he diffuses his benefits and favours with
lustre and figure. A preacher who has parts, finds
but too many who come to tell him, that all men
seek, esteem, and applaud him : but the more they
seek him, the more ought he to fly from them, as
much as his ministry will permit. There are very
few of this profession who do not answer the offers
and caresses of the world; and it is well if they do
not anticipate and court them.

" 38. And he said unto them, Let us go into the
next towns, that I may preach there also : for there-
fore came I forth. 39. And he preached in their
synagogues throughout all Galilee, and cast out
devils."

A preacher, who is too much cried up and followed
in the city, will imitate Christ, if he withdraw him-
self from the crowd, and go to instruct the poor in
the country : Jesus came for their sake. Men are
too apt to imagine, that they have received their
talents more for the sake of the rich than of the poor.
They take it as an honour to preach in a village or

CHAPTER I. 19

an hospital, in order to make their court to some
person of quality; but they are not very forward to
go thither for the sake of the poor themselves, and
to preach to them in a manner suited to their capa-
city. Men should, as it were, purchase and merit
the grace to be serviceable in cities, and to the great,
by leaving both now and then, and going to instruct
the poor in the country without noise, lustre, osten-
tation, or interest.

Sect. VII. — The Leper.

" 40, f And there came a leper to him, beseech-
ing him, and kneeling down to him, and saying unto
him, If thou wilt, thou canst make me clean."

How loathsome and inveterate soever the leprosy
of our sins may be, let us not be ashamed to go to
Christ. Prayer, humiliation, and faith in him, as the
source of all righteousness, are a triple band which
ties up the justice of God, and draws down his mercy.
There is nothing better than frequently to make this
prayer; and to be always disposed in heart to do it,
since there is always in us something which needs a
cure.

"41. And Jesus, moved with compassion, put
forth his hand, and touched him, and saith unto him,
I will; be thou clean."

Let us here learn, that the cure of our souls is the
pure efiPect of the goodness and free mercy of God ;
that Jesus Christ performs it by a sovereign autho-
rity ; (" put forth his hand") that his sacred humanity
is the instrument of the divine operation in our hearts ;
and that it is by his will that his merits are applied
to us. Fear, for he does not put forth his healing

20 ST. MARK.

hand and touch all: hope, for he very frequently
puts it forth and touches the most miserable.

** 42. And as soon as he had spoken, immediately
the leprosy departed from him, and he was cleansed."

God does whatever he pleases in the cure of the
soul, as well as in that of the body ; and the latter
is an emblem of the former. When will it be, O
Lord, that the leprosy of my pride shall disappear
from before thy eyes? Hasten, if it please thee,
that moment of thy mercy towards my heart.

" 43. And he straitly charged him, and forth-
with sent him away; 44. And saith unto him. See
thou say nothing to any man : but go thy way, show
thyself to the priest, and offer for thy cleansing those
things which Moses commanded, for a testimony
unto them."

Happy those who are in a condition to serve the
church like angels, hiding themselves as much as
possible. Whatever privileges a man has as to ec-
clesiastical functions, he must freely forget them, to
give place to the ordinary power of the church. To
follow the hierarchical order prescribed and esta-
blished in the church, is to follow the order and ap-
pointment of God ; and it is the mark of a regular
spirit full of faith, to submit to this order, without
regard to the manners and defects of the ministers.
Whenever we receive any benefit from God, he must
also receive somewhat in his turn from us, either by
the hand of his ministers, or by that of the poor^

" 45. But he went out, and began to publish it
much, and to blaze abroad the matter, insomuch that
Jesus could no more openly enter into the city, but
was without in desert places : and they came to him
from every quarter."

CHAPTER II. 21

An excess of gratitude is a very pardonable fault.
Whoever loves his own salvation ought to take as
much care to preserve humility, as to exercise charity.
God grant to his church many of those evangelical
labourers, who may out of modesty decline their own
reputation, and be obliged by the esteem of men to
conceal themselves. A pastor or minister of the
church ought always to be found, when there is a
real need of him ; but when nothing but praise and
commendation is to be received, he ought to be in-
visible. The more he withdraws himself from the
world, the more the world values him, and puts the
greater confidence in him.

CHAPTER II.

Sect. I. — The Paralytic,

" 1. And again he entered into Capernaum after
some days ; and it was noised that he was in the house.
2. And straightway many were gathered together,
insomuch that there was no room to receive them, no,
not so much as about the door: and he preached the
word unto them."

The retirement of a preacher advances his reputa-
tion, and renders his labours more beneficial to those
souls who seek him. This wonderful ardour and
forwardness of the Jews to hear the word of God,
condemns the lukewarmness of abundance of Chris-
tians. Men seldom hearken to it as to the word of
God, which it really is, because it is seldom preached
to them in such a manner as is proper to make them
believe that it is so. The faith of the preacher, and

22 ST. MARK.

that of the hearer, ought mutually to support each
other.

** 3. f And they ceme unto him, bringing one
sick of the palsy, which was borne of four."

God willingly accepts the desires, prayers, and
good works, which are offered for the conversion of
sinners, who are not themselves sensible of their
misery. Here is a representation of the universal
charity of the church, which is one, holy, catholic,
and apostolic, which bears sinners in her bosom, and
presents them continually to God by Jesus Christ.
Every particular Christian ought to imitate the
charity of the church, to be zealous for the conver-
sion of sinners, and to bring them to Christ by
prayer, good advice, good example, and by patience
and mildness in supporting them. We are more
culpable than we imagine, when we are deficient in
point of charity, in neglecting to pray for those whom
providence has made known to us, in not admonish-
ing them of their faults, and in misguiding them, or
treating them after a harsh and severe manner.

" 4. And when they could not come nigh unto
him for the press, they uncovered the roof where he
was : and when they had broken it up, they let down
the bed wherein the sick of the palsy lay."

That is a holy and necessary violence which a man
uses in order to approach Christ. Adorable judg-
ment ! He presents himself to some, and they reject
him : others earnestly seek him, and scarce can they
get near him, even by extraordinary means. Happy
that person, for whom pious souls use so many chari-
table endeavours, that he is at last brought nigh to
Christ. It is absolutely necessary to come nigh unto

CHAPTER II. ^3

him some way or other, either by the door, or by the
roof. Nothing should be able to hinder a man from
doing it, because without him he is utterly lost.

" 5. When Jesus saw their faith, he said unto the
sick of the palsy, Son, thy sins be forgiven thee."

God often defers to hear the prayers which are
put up for the bodily health of a friend or relation,
and gives that of the soul which was not asked for
them. Sin is the source of all the infirmities of the
body ; it is the wound to which a remedy must be ap-
plied in the first place. God rewards the faith
which makes us mindful of our neighbour, though it
be not very clearly enlightened : and he rectifies it,
by showing us, by the order of his gifts, that which
ought to be asked first. Christ calls this sick man
•' son," to make us comprehend, 1. That God is never
more truly our Father, than when he confers spiritual
graces upon us. 2. That the physicians of the soul
are fathers, and ought to have the heart and conduct
of such.

" 6. But there were certain of the scribes sitting
there, and reasoning in their hearts, T. Why doth
this man thus speak blasphemies? who can forgive
sins but God only?"

The generality of mankind are more inclined to
take an occasion of offence at their neighbour, than
to be edified by the extraordinary virtues which he
possesses, or the truths which he delivers. Divine
truths serve only to set us at a greater distance from
truth itself, when we do not receive them into an
upright and sincere heart. From a principle, whence
they ought to conclude that Jesus Christ is God,
they conclude that he is a blasphemer. So true is

24 ST. MARK.

it, that one cannot have a perfect knowledge in the
business of salvation without being a good man.

" 8. And immediately when Jesus perceived in
his spirit that they so reasoned within themselves,
he said unto them, Why reason ye these things in
your hearts?"

A true pastoral charity bears with the weak and
even the wicked, is not discouraged at the defects of
the one, or the malice of the other, applies itself to
their cure, and reprehends, with a spirit of meekness,
even those who sin out of envy. Admirable con-
descension, to bestow a new miracle on those whom
so many others had only blinded ! But dreadful judg-
ment, if it serve only to blind them the more, instead
of forcing them to confess, that since he knows the
thoughts of the heart, he is God, and not a blas-
phemer. Inconceivable delusion of the sinner ! to
hide himself from man when he commits a sin, and
not to fear the eyes of him who sees the very secrets
of the heart !

" 9. Whether is it easier to say to the sick of
the palsy, Thy sins be forgiven thee? or to say.
Arise, and take up thy bed, and walk ?"

Nothing is more or less easy to him who can
equally do all things; but by visible miracles he
makes known those which are invisible. O inde-
fatigable goodness of our Saviour ! He works
miracles upon miracles, to overcome the incredulity
of his enemies : and yet pastors will not vouchsafe
to clear the doubts of a soul full of faith, nor to sup-
port the weakness of a scrupulous conscience. The
sole consolation of sinners is, that Jesus Christ can
forgive their sins ; and it is to assure them of this

CHAPTER II. 25

consolation, that he establishes, by all sorts of ways,
this fundamental truth.

" 10. But that ye may know that the Son of man
hath power on earth to forgive sins, (he saith to the
sick of the palsy,)"

If Jesus Christ in his mortal state had power to
forgive sins, how great ought the confidence of a sin-
ner to be in him now dead for sinners, glorious in
heaven, and enjoying all his rights and all his power?

"11. I say unto thee, Arise, and take up thy
bed, and go thy way into thine house."

What is sin, but a deplorable fall, a grovelling on
the earth, a repose in the creature, often followed by
a universal palsy of the soul ; namely, an utter in-
ability to help itself, to break off its evil habits, to
walk in the ways of God, to rise, or to take one good
step toward him ? Grace can repair all in a moment ;
because it is nothing else but the almighty will of
God who commands, and does whatever he com-
mands. When God will save a soul, the undoubted
effect, always and every where, follows the will of
God.

" 12. And immediately he arose, took up the bed,
and went forth before them all; insomuch that they
were all amazed, and glorified God, saying, We
never saw it on this fashion."

Whence comes it, that we less admire the conver-
sion of the soul, than the cure of the body, but only
from the want of faith, and from the love of the
present life, which makes us most intent and con-
cerned about the latter? Amazement and admira-
tion caused by miraculous works, and especially by
those of grace, should not be barren and without
Vol. II. B 57

26 ST. MARK.

fruit. The first fruit of it is, to glorify God for
them, by adoring and thanking him. Tlie second,
to acknowledge how very different his conduct and
works are from those of men. Perform in me, O
Lord, that which thou didst in this sick person, cure
my palsy, my adhesion to the earth and the creatures,
my faintness and sloth, and cause me to go towards
thee.

Sect. II. — The caUiiig of St, Matthew. Fasting.
The new Cloth. The old Vessels.

" 13. ^ And he went forth again by the sea-side ;
and all the multitude resorted unto him, and he
taught them."

That man neglects to improve his talent, who takes
ijo care to render the confidence placed in him by
others, beneficial to their souls, by instructing them
in their duty. Men never go to Christ without re-
ceiving some benefit ; the visits made to him are
always useful and advantageous. Such let those be
which are made to pastors, who ought to have the
law of God continually in their hearts, and on their
tongues.

*' l^. And as he passed by, he saw Levi the son
of Alpheus sitting at the receipt of custom, and said
unto him, Follow me. And he arose and followed
him."

Such as sit at the receipt of custom are hard to be
•converted ; but Jesus manifests his power by doing
it with one word alone. Grace disengages Matthew
from the love of money, to make him au apostle ;
the love of money will separate Judas from Christ,
to make him an apostate : thus our blessed Saviour

CHAPTER II. 2T

makes himself amends beforehand. St. Matthew's
example had no influence on Judas, though perhaps
it was Christ's design to lay it before his eyes. Let
us profit by the one as well as the other; and let us,
with fear and trembling, adore the different judg-
ments of God in relation to souls !

"J 5. ^ And it came to pass, that, as Jesus sat
at meat in his house, many publicans and sinners sat
also together with Jesus and his disciples : for there
were many, and they followed him."

Jesus is sometimes found in a house, or in a so-
ciety, which is full of disorderly people, for the sake
of one single person who is faithful to him. This
new disciple is not ashamed of his Master, in the
midst of this worldly and profane company : and Jesus
hiuiself is contented to stay in it with his disciples,
to teach his ministers not to despise or disdain any.
It is on the account of sinners, that these are sent
as well as he : such therefore they ought to seek.
Every sinner converted to Christ must endeavour to
conduct his friends to him. Fruitfulness is a certain
proof of the reality of conversion.

" 16. And when the scribes and Pharisees saw
him eat with publicans and sinners, they said un^o
his disciples, How is it that he eateth and drinketh
with publicans and sinners ?"

How is it, that he is crucified between thieves,
will they one day say? Whoever has not charity,,
cannot possibly comprehend, what it is capable of
doing through a prudent condescension towards sin-
ners; much less, what it caused Christ to do and
suffer for their salvation. It is proper only to Pha-
risees, to take offence, and be scandalized at the ex-
b2

28 ST. MARK.

cess of humility and charity. This is one part of
the scandal of the cross and death of Christ, at which
the children of this world are offended and take ex-
ception, while the children of light find in it their
joy and their salvation.

" 17. When Jesus heard it, he saith unto them,
They that are whole have no need of the physician,
but they that are sick : I came not to call the right-
eous, but sinners to repentance."

The more righteous we imagine ourselves, at so
much the greater distance do we remove Christ from
us. Let us by no means seek after false comforts,
in flattering ourselves with an imaginary health and
righteousness. That which alone is substantial and
real, consists in our having in Jesus Christ a Phy-
sician for all our diseases, and the remission of all
our sins. How dear to us ought this his quality of
Physician to be, of which he informs us himself!
If we are sensible of the need we have of it, let us
not neglect often to adore him, to have recourse to
him, and to place our whole confidence in the heal-
ing operation of his grace.

" 18. And the disciples of John and of the Pha-
risees used to fast : and they come and say unto him,
Why do the disciples of John and of the Pharisees
fast, but thy disciples fast not ?"

The envious are more busied in censuring the
conduct of others, than in rectifying their own ! This
is one vice belonging to a Pharisee, and which is
very common. It is another, to desire that every
one should regulate his piety by ours, and embrace
our particular customs and devotions. It is a third,
to speak of others, only that we may have an oppor-

CHAPTER II. 29

tunity to speak of, and to distinguish ourselves. It
is very dangerous for a man to make himself remark-
able by such devout practices as are external and
singular, when he is not firmly settled and rooted
in internal virtues, and, above all, in humility.

" 19. And Jesus said unto them, Can the chil-
dren of the bride-chamber fast while the bridegroom
is with them ? as long as they have the bridegroom
with them, they cannot fast. 20. But the days will
come, when the bridegroom shall be taken away from
them, and then shall they fast in those days."

It is prudence, not to overcharge those with out-
ward performances who are as yet weak in piety, lest
they be disgusted and discouraged : when their love
becomes strong, it will make them do abundantly,
and with joy. It is piety, to imitate, by some de-
gree of abstinence at least, the primitive Christians,
who fasted Wednesdays and Fridays, in remembrance
of Christ's being sold and dying on those days ; as
the church did not fast at all in the forty days after
Easter, in memory of the Bridegroom's continuing so
long on earth with his church after his resurrection.

"21. No man also seweth a piece of new cloth
on an old garment ; else the new piece that filled it
up taketh away from the old, and the rent is made
worse."

Men often spoil all, for want of well considering
the strength and ability of such souls as begin to
serve God. The indiscreet zeal of a spiritual di-
rector, who requires too much of a penitent at first,
often makes him give over all, and renders him the
worse. It is a temptation to some beginners, to be
desirous of following the perfect in every thing. The

30 ST. MARK.

devil seeks either to discourage them, or to pufF them
up. We must lay deep foundations of humility and
the love of God, before vi^e can possibly raise the
building of perfection. Love will furnish us with all
materials, and humility will preserve them.

*' 23. And no man putteth new wine into old
bottles ; else the new wine doth burst the bottles,
and the wine is spilled, and the bottles will be marred :
but new wine must be put into new bottles."

Let us wait till God has strengthened the heart
by the new spirit, ere we endeavour to fill it with the
severer truths of the gospel. The mind of new
penitents is often very forward, and full of a lively
warmth, which makes them fancy themselves able to
do every thing which they find themselves willing to
do: but the flesh notwithstanding is weak and in-
firm. It is the duty of a wise pastor to use the
latter tenderly, and to moderate the former. The
means for a man to avoid relapses is, to fear his own
weakness, and not to go too fast.

Sect. IIL — The ears of corn pinched. The ob-
servation of the Sabbath,

" 23. f And it came to pass, that he went through
the corn-fields on the sabbath-day ; and his disciples
began, as they went, to pluck the ears of corn."

Christ, in suffering hunger while his disciples eat,
teaches us, that a master, a superior, or a spiritual
director, ought to be more perfect than his disciples.
He never once wrought a miracle to feed himself or
his disciples, though often in very great need, as he
did to feed the people; on purpose to instruct them,
not to have recourse on their own account to extra-

CHAPTER ir. 31

ordinary means, without an extreme necessity, and
to be more sensibly affected with their neighbour's
wants, than with tlieir own.

" 24. And the Pharisees said unto him, Behold,
why do they on the sabbath-day that which is not
lawful r

He who has only the knowledge without the spirit
of the law, very often opposes, whilst he thinks he
defends it. Pharisaical pride makes men set them-
selves up for judges of every thing, and require an
account of every thing to be given them. When a
man is once full of himself, he decides confidently,
especially when it is to condemn others. Those who
love to domineer, are not content to exercise their
authority upon their own disciples, but would fain
bring those of others under their dominion.

" 25. And he said unto them, Have ye never
read what David did, when he had need, and was an
hungered, he, and they that were with him ? 26. How
he went into the house of God, in the days of Abia-
thar the high priest, and did eat the shew-bread,
which is not lawful to eat but for the priests, and
gave also to them which were with him ?"

Charity and necessity are superior to all positive
laws. It is good to confound those who pretend to
be masters in the divine law, when they are ignorant
in it; and a man is so, when he is a stranger to
charity, which is the soul thereof. The bread which
is offered to God out of religion, is due to man by
charity, when necessity makes known the will of God.
He who daily feeds his creature, and allows him the
use of all his good things, is far from desiring that
he should perish. God leaches us to spare nothing,

32 ST. MARK.

when our neighbour is in necessity, by giving up (as
one may say) to man even that which he reserves for
himself.

" 27. And he said unto them, The sabbath was
made for man, and not man for the sabbath :"

The usages and ordinances of rehgion ought to
be regulated according to their end, which is the
honour of God and the advantage of men. It is the
property of the religion of the true God, to contain
nothing in it but what is beneficial to man. Hereby
God plainly shows, that it is neither out of indigence,
nor interest, that he requires men to worship and
obey him, but only out of goodness, and on purpose
to make them happy. God prohibited work on the
sabbath-day, for fear lest servants should be oppressed
by the hard-heartedness of their masters, and to the
end that men might not be hindered from attending
upon God, and their own salvation.

" 28. Therefore the Son of man is Lord also of
the sabbath."

Man, on the account of self-preservation, may
dispense with a law which God made for his benefit
and advantage: with much greater reason, then,
might Jesus Christ do it, being the God, the Sa-
viour, and the sovereign dispenser both of the tem-
poral happiness and eternal salvation of man. Let
us always take great care to consider chiefly in laws
the intention and design of the legislator. This is
the way to understand their true meaning, and to do
nothing contrary to the spirit of them.

CHAPTER III. 33

CHAPTER III.

Sect. I. — The withered hand.

" 1. And he entered again into the synagogue;
and there was a man there which had a witliered
hand."

Let us contemplate our own weakness in this em-
blem, which represents that total inability of doing
good to which sin has reduced mankind. A with-
ered hand, in the sight of God, and in the eyes of
faith, is a covetous wretch, who bestows on the poor
little or no alms at all ; it is a lukewarm and negli-
gent Christian, who performs no good works; it is
a magistrate or person in authority, who takes no
care to maintain order and justice; and it is a great
man who abandons the innocent when oppressed.
None but thou, O Lord, can heal this withered hand,
because its indisposition proceeds from the heart, and
thou alone canst apply thy healing and almighty
hand to that.

" 2. And they watched him, whether he would
heal him on the sabbath-day ; that they might ac-
cuse him."

How many are there in the world, who will highly
condemn an action which charity or necessity shall
oblige a man to do upon a Lord's-day, whilst they
themselves make no scruple of spending whole Sun-
days in taking the air, in diversions, in revelling, in
evil-speaking, in vain conversations, or in profane or
criminal correspondence !

B 3

34 ST. MARK.

" 3. And he saith unto the man which had tlie
withered hand, Stand forth."

It is no other than to be ashamed of that which
is good, and of God himself who commands it, not
to do it pubhcly, when it is publicly blamed. We
ought not to countenance either the ill-grounded
scruples of the weak, or the passion of the envious,
by abstaining from a good action which they do not
approve, lest we confirm the ignorance of the one,
and partake of the bad dispositions of the other.
True charity fears not the ill will of men, when the
doing good to our neighbour is the thing in question.

*' 4. And he saith unto them, Is it lawful to do
good on the sabbath- days, or to do evil ? to save life,
or to kill? But they held their peace."

The true sabbath consists in abstaining from evil
and in doing good. Where sanctification and char-
ity are, there is the Christian rest. There is a si-
lence which proceeds from the Spirit of God. There
is also a diabolical silence, which proceeds from the
contest betwixt pride and envy in a pharisaical heart.
Would to God, there were not to be found among
Christians such as affect to be silent, through fear,
eitlier of passing for ignorant persons if they condemn
the truth, or of justifying those they do not love, if
they approve it !

" 5. And when he had looked round about on
them with anger, being grieved for the hardness of
their hearts, he saith unto the man, Stretch forth
thine hand. And he stretched it out : and his hand
was restored whole as the other."

This conduct, and these dispositions of Christ
ought to be imitated by a wise director of souls.

CHAPTER III. 35

He ought, 1. To have a holy indignation against
those who, out of envy, oppose their own conversion.
2. A real affliction of heart on the account of their
blindness. 3. A charitable 'and constant appli-
cation to those whom God sends to him, notwith-
standing all contradiction. 4. He must incite them
to lift up, and stretch forth their hands, toward God,
in order to pray to him, toward the poor to relieve
them, and toward their enemies to be reconciled to
them. Stretch out thy hand, O Lord, over us, to
bless, protect, conduct, heal, and sanctify us.

" 6. And the Pharisees went forth, and straight-
way took counsel with the Herodians against him,
how they might destroy him."

5. A wise director should have no apprehension
at all of what he may suffer, at the hands of the
wicked, or of the pretenders to devotion, for having
done his duty. That which ought to have engaged
these Pharisees strictly to Christ, to have united
them in one common design of becoming his disci-
ples, and encouraged them to defend him, is the very
thing which induces them to forsake him, to cabal
against him, and to take a resolution of destroying
him. My God ! what is a heart which has resigned
itself up to envy? It infects all things, and is in-
fected by all; everything provokes it, everything
conspires to complete its corruption and ruin : and
even good itself contributes more thereto than evil.

Sect. II. — T/ie concourse of people. The coti/es-
sion of the devils.

" 7. But Jesus withdrew himself with his disci-
ples to the sea: and a great multitude from Galilee

86 ST. MARK.

followed him, and from Judea, 8. And from Jeru-
salem, and from Idumea, and from beyond Jordan ;
and they about Tyre and Sidon, a great multitude,
when they had heard what great things he did, came
unto him."

A spiritual director ought, 6. Not to provoke
the wicked by a fruitless opposition, but humbly and
prudently to avoid their presence and their malice.
If Jesus Christ is abandoned and persecuted by the
wicked, yet a great multitude of pious souls earnestly
seek and follow him. When a man labours for the
sake of God, he always finds more than he loses in
the midst of all contradiction. If the heart of a
good pastor is afflicted for the obduracy of some;
God comforts and encourages him by the fervency
and zeal of others. He is the savour of death to
those whose heart is dead, and the savour of life to
those whom God calls thereto.

" 9. And he spake to his disciples, that a small
ship should wait on him because of the multitude,
lest they should throng him. 10. For he had healed
many; insomuch that they pressed upon him for to
touch him, as many as had plagues."

7. A spiritual director must not suffer himself
to be so taken up with the external exercise of cha-
rity, as thereby to lose the recollectioi), humility,
hberty, and peace of his mind. See here the ad-
mirable patience of Jesus ! These people seek him
with trust and confidence, but at the same time out
of interest, and with importunity, yet he receives
them all kindly and without the least uneasiness.
How grateful would this violence be to him, if they
sought him for the sake of their eternal salvation,

CHAPTER III. 37

and were so earnest to touch him out of a lively and
pure faith ! Charity never examines into the inten-
tions, dispositions, or behaviour of men : she opens
her hand to all, and receives with gentleness the
most importunate and troublesome.

"11. And unclean spirits, when they saw him,
fell down before him, and cried, saying. Thou art the
Son of God. 12. And he straitly charged them
that they should not make him known.'*

8. A spiritual director ought to reject the praises
of others. 9. He should not have any conversation
with scandalous and incorrigible sinners, but only in
order to their salvation ; neither should he enter into
any society with them for works of piety. The
humiliation of hypocrites is like that of the devil,
their prayers the effect of a servile fear, and their
confession a forced testimony. All this is abomi-
nable in the sight of him who requires the heart.
The world is easily deceived in taking some expres-
sions of religion and humiliation for conversion,
which are only extorted from a reprobate's mouth by
the fear of that Judge before whom he is going to
appear.

Sect. III. — The Election of the Apostles.

" 13. f And he goeth up into a mountain, and
calleth unto him whom he would : and they came unto
him."

What talent soever a man may have, he ought
not to undertake the ecclesiastical ministry, without
some assurance that it is God's will. This office is
a state of perfection, a mountain which none must
presume to ascend, without being called up- Jesus

38 ST. MARK.

Christ goes up first himself, as being the sovereign
Priest, the author and institutor of the Christian
priesthood, the fountain of all sacerdotal power, and
the principle of the spirit and holiness thereof: a man
has no part therein, but only so far as he is associated
and united to him.

" 14. And he ordained twelve, that they should
be with him, and that he might send them forth to
preach, 15. And to have power to heal sicknesses,
and to cast out devils."

Bishops and priests are called to the priesthood of
Jesus Christ, 1. In order to make but one priest
with him, to extend, complete, and continue his
priesthood upon earth. 2. To preach his word,
and make known his truth and his mysteries. All
ecclesiastical functions are denoted by preaching, be-.
cause this is a principal function of bishops and pas-
tors, because it is by means of the word and of in-
struction that the kingdom of God is established,
and because the word is likewise made use of in the
representative sacrifice, the sacraments, and the other
sacerdotal ministrations. 3. To be the physicians
of souls, and apply themselves to heal their diseases.
4. To wage war with the devil and destroy his king-
dom. Whoever looks upon the sacerdotal state as
a state of ease, and not of continual labour, under-
stands but very little these words of Christ.

" 16. And Simon he surnamed Peter; 17. And
James the son of Zebedee, and John the brother of
James; (and he surnamed them Boanerges, which
is. The sons of Thunder;) 18. And Andrew, and
Philip, and Bartholomew, and Matthew, and Thomas,
and James the son of Alpheus, and Thaddeus, and
Simon the Canaanite/*

CHAPTER III. 39

The synagogue is a figure or emblem of the
church ; the Jewish people, that of the Christian ;
the twelve heads of the tribes, that of the twelve
apostles ; and the carnal promises, that of the spiri-
tual. It is for the completion of these promises,
and in order to put the elect in possession of them
that the priesthood is instituted. And it is at first
communicated to twelve, to show the twelve tribes
which composed the Jewish church, that it is in
Christ and his members that the kingdom expected
by them was to be accomplished, and that the chil-
dren of the church only are the children of promise.

" 19. And Judas Iscariot, which also betrayed
bim : and they went into an house."

Terrible but adorable judgment of God, who
sometimes calls to the priesthood one whom he knows
will find therein the occasion of his damnation. One
of the advantages which God draws from the perfi-
diousness of one of the twelve apostles, is, to prevent
the scandal of wicked ministers in the Church, at
which the weak are apt to be troubled. Who will
not admire his goodness, his wisdom, and his care in
providing for the peace of souls ? A pastor who be-
trays the interests of Christ and his church, is not
less on this account the successor of the apostles:
for we must always distinguish personal vices from
the authority of Christ, and submit to him in the
most unworthy of his ministers. He himself sub-
mits to authority though lodged in wicked hands.

Sect. IV. — Christ'' s kindred. The Blasphemy of
the Pharisees. The divided Kingdom.

" 20. ^ And the multitude cometh together
again, so that they could not so much as eat bread.''

40 ST. MARK.

We see very few of the wise and of the noble
come in to Christ, but multitudes of the meaner sort
of people, contemptible in the eyes of the world :
this is to confound human wisdom, power, and gran-
deur. We must not set our heart upon these, if
we desire to belong to God. Christ teaches his
ministers, by his own example, to look upon them-
selves as the servants and slaves of souls, to wait
their time, to think none inconvenient when it is to
do them service, and to forget even the necessaries of
life, when the harvest is great, and an opportunity
which may irrecoverably be lost is now present.

"21. And when his friends heard of it, they went
out to lay hold on him : for they said, He is beside
himself."

A man is never the better for being related to
saints according to the flesh. Those whose piety
makes them pass for madmen in the opinion of their
friends and relations, ought to think it an honour to
be treated like Jesus Christ. Let a Christian but
neglect the care of his body through the spirit of re-
pentance, let a minister of Christ but impair his
health by his pastoral labours, presently he is beside
himself, he has not the least conduct or discretion.
But let a man forget his soul, let him destroy his
health by his debaucheries, let him expose his life
out of ambition, and he may, notwithstanding, pass
for a very wise and prudent person.

" 22. f And the scribes which came down from
Jerusalem said. He hath Beelzebub, and by the
prince of devils casteth he out devils."

He, in whom dwells all the fulness of the God-
head, is himself looked upon as a demoniac, and ac-

CHAPTER III. 41

cused of being in confederacy with the devil ! What
a consolation is this for his most faithful servants, to
whom the same crime is sometimes imputed ! A mini-
ster of Christ, a teacher of the truth, who is too much
afraid of being decried by calumnies, is as yet very
far from resembling his master. A man ought to
be as careful of his reputation as possible, without
neglecting his duty; but he must expose that as well
as his life, when it is necessary.

*' 23. And he called them unto him, and said unto
them in parables, How can Satan cast out Satan ?

It is a mark of solid piety, to be unconcerned under
the greatest calumnies, still to retain meekness and
charity, and to instruct those who either through ig-
norance or blindness happen to join in them. They
are very often made up of contradictions; but the
confidence of those who raise them, and the malice
or simplicity of those who hear them, supply all de-
fects. Satan does neither calumniate, persecute, nor
cast out Satan : and yet Christians do it to Chris-
tians, priests to priests, bishops to bishops, and even
the creature to the Creator. The Creator suffers
this with patience and humility; and is it reasonable
that the creature should be exasperated, incensed,
and unwilling to bear it ?

" 24. And if a kingdom be divided against itself,
that kingdom cannot stand. 25. And if a house be
divided against itself, that house cannot stand."

Division destroys the best works, as union estab-
lishes, preserves, and perfects them. The world will
perish by means of divisions, wars, and enmities ; be-
cause it is designed to perish, and because God gives
it up to the passions of carnal men. But divisions

42 ST. MARK.

and schisms serve only to purify the church, to sepa-
rate the chafFfrom the good grain, and to render the
elect fit to form the body of unity, which is the church,
and to enter into the eternal unity of God. The
reason of this is, because his Spirit makes even divi-
sion itself useful in fastening the bond of unitVj and
brings out of this darkness the light of peace. Ef-
fect this, O Lord, and effect it as soon as possible,
according to thy decrees and will.

" 26, And if Satan rise up against himself, and be
divided, he cannot stand, but hath an end."

How guilty then is he who divides the children of
the church, by calumnies, dissensions, and jealousies?
To divide the church is to endeavour to destroy it ;
but hereby a man can only destroy himself. Schism
is an attempt against the unity of Christ's mystical
body, which is the church ; against the unity of his
Spirit, which is the bond thereof; against the unity
of Christ, who is the head of it; and against the unity
of God himself, who is the principle, the pattern, and
the perfection of all unity and society, by the unity
of his essence, and the society of his persons.

Sect. V. — T/ie strong Ma?i armed. The sin against
the Holy Ghost, Chrisfs mother and brethren.

" 27. No man can enter into a strong man's
house, and spoil his goods, except he will first bind
the strong man ; and then he will spoil his house."

There is an irreconcilable enmity betwixt Christ
and the devil, the church and hell, the Christian and
the world, charity and concupiscence. The former of
these two cannot be in any heart but only so far as
the latter is therein suppressed. When the devil is

CHAPTER HI. 43

once become master of a heart, none but Christ can
drive him out, and destroy his power there. Enter,
Lord, into this house, and destroy therein whatever
remains of the spirit of that unjust usurper.

" 28. Verily I say unto you. All sins shall be
forgiven unto the sons of men, and blasphemies
wherewith soever they shall blaspheme ;"

See here the extent of God's mercy towards men
who sin either through ignorance or infirmity. The
sinner is inexcusable if he neglect to have recourse to
God, whatever sins he may have committed. A true
penitent is never rejected : the spirit of repentance
can procure him every thing from the divine mercy;
since, as an earnest of this mercy, he has the word
and oath of his Saviour, and the mercy itself of his
God, which prevents him, by giving him this very
spirit of repentance.

" 29. But he that shall blaspheme against the
Holy Ghost hath never forgiveness, but is in danger
of eternal damnation : 30. Because they said, He
hath an unclean spirit."

Who will not tremble, when he considers the
rigour of the divine justice against such as sin out of
mere malice ? For a man, contrary to the light of
his own mind, to attribute to the devil that which
God performs by his servants, to oppose the known
truth of God, and hold it in unrighteousness, are sins
which are very seldom forgiven ; because they either
proceed from blindness and hardness of heart, or else
produce both, and provoke God to deliver up those
who are guilty of them to the errors of a depraved
and corrupted mind. To call our blessed Saviour a
demoniac, is to resolve to have no Saviour ; not to

44 ST. MARK.

acknowledge in him the fulness of that Spirit of
which we must all receive in order to salvation, is to
reject all forgiveness. Lord, it is thou alone who
art my salvation ; it is from thy Spirit alone that I
expect my grace and my justification. Purify me,
sanctify me, and save me.

"31. ^ There came then his brethren and his
mother, and, standing without, sent unto him, call-
ing him."

What priest is there, who has not reason to ap-
prehend that his relations, how holy soever they may
be, will interrupt him, at least in the exercise of his
ministry ? The reservedness of the blessed Virgin
is very admirable and instructive. Her tenderness
towards her son is the cause of her coming; but her
modesty, and the fear of interrupting him, hinder her
from advancing any farther. Parents ought with great
discretion to use the right they have over their sons
who are labourers in the church. They properly be-
long no more to them, but to God and to Christ.

" 32. And the multitude sat about him ; and they
said unto him. Behold, thy mother and thy brethren
without seek for thee. 33. And he answered them,
saying, Who is my mother, or my brethren ?"

It is better for a priest to seem to have too little
tenderness for his relations, than to appear to have
too much fondness for them. This outward indif-
ference towards the best of mothers, is a great lesson
for ecclesiastics, who are apt to be too fondly engaged
to their parents by the ties of flesh and blood. On
how many occasions do those who enjoy benefices
show too great a regard both to their mothers and
their brethren, enriching the latter at the blind de-

CHAPTER IV. 45

sire of the former, and at the expense of the patri-
mony of the poor ! Grant us, Lord, many pastors,
ministers, and missionaries, who may be able to say
in thy Spirit, " Who is my mother, or my brethren ?"

" 34. And he looked round about on them which
sat about him, and said, Behold my mother and my
brethren ! 35. For whosoever shall do the will of
God, the same is my brother, and my sister, and
mother ?"

Nothing joins us more closely to Christ than the
performing the will of God. He who does it to the
end, contracts an eternal alliance with God as his
Father, with Christ as his Brother, with angels and
all the blessed spirits as his brethren and sisters, and
with the heavenly Jerusalem as his mother. Who-
ever hears the word of God, with no other intent but
to obey it, has already done the will of God in his
heart. A beneficed person, who feeds the poor ac-
cording to his duty, and is himself fed of their sub-
stance, in looking upon them ought to say, with joy
on one account, and with gratitude on another, " Be-
hold my mother and my brethren."

CHAPTER IV.

Sect. I. — The Parable of the Sower.

" 1. And he began again to teach by the sea-
side : and there was gathered unto him a great mul-
titude, so that he entered into a ship, and sat in the
sea ; and the whole multitude was by the sea on the
land."

There are few besides the common sort of people

46 ST. MARK.

who are not tired with hearing the word of God. He
who chooses such a place as this to preach in, little
values the rank and quality of his auditors; but then
he finds among them more true lovers of God's word.
The finest talent for preaching which ever appeared
in the world, was no doubt that of Christ; and yet
he has only a bark for his pulpit, poor country pea-
sants for his audience, and the sea-shore for the place
of assembly.

" 2. And he taught them many things by parables,
and said unto them in his * doctrine," [* jpr. way
of instructing.]

Christ, and those who speak by his Spirit, have a
peculiar way of instructing, very different from that
of the preachers of the world. Impart, Lord, this
way of instructing to those whose business it is to feed
thy people with thy word. Vouchsafe to send them,
not vain declaimers, but charitable fathers, real teach-
ers of Christian righteousness, faithful interpreters of
thy law and thy doctrines, who may be always intent
on instructing others, and not on making themselves
admired.

" 3. Hearken ; Behold, there went out a sower to
sow : 4. And it came to pass, as he sowed, some
fell by the way-side, and the fowls of the air came and
devoured it up."

A pastor, a preacher, is a workman hired and sent
out to sow the field of God; that is, to instruct souls
in the truths of the Gospel, This workman sins,
1. When, instead of going to the field, he absents
himself from it; nothing being more agreeable to
natural and divine law than for a servant to obey his
master, for a seedsman to be in the field for which he

CHAPTER IV. 47

is hired, and whither he is sent to sow. He sins,

2. When he stavs in the field, hut does not sow.

3. When he changes his master's seed, and sows bad
instead of good. 4. When he affects to cast it on
the high-way. Is not this what they do, who love
to preach only before those they call people of fashion,
given up entirely to the vanity and other passions of
the age, and very little disposed to profit by the
divine word ?

" 5. And some fell on stony ground, where it
had not much earth ; and immediately it sprang up,
because it had no depth of earth : 6. But when the
sun was up, it was scorched; and, because it had no
root, it withered away."

This workman sins, 5. When he fixes on stony
ground, from whence there is little hope of receiving
any fruit. If interest, inclination, the spirit of
amusement, or self-satisfaction, determine a pastor to
attend chiefly on such souls who seek not God, and
whose virtue has no depth, he has but little regard
to his master's profit. Men ought not, indeed, to
exclude any sort of ground, because Christ would
have them preach to all, and because they do not
know the heart; but then they ought not to choose
and prefer one sort before another, for fear of being
guilty of a criminal affection and respect of persons.

*' 7. And some fell among thorns, and the thorns
grew up and choked it, and it yielded no fruit."

It is a 6th defect, not to take care to pick out the
stones, not to pluck up the thorns, which are in the
field. The sower complains of the barrenness of the
field; and perhaps the field will complain, at the tri-
bunal of God, of the negligence of the sower, in not

48 ST. MARK.

preparing and cultivating it as he ought. How
many ungrateful and barren fields are there ! And
who can say, that his own heart is not such in re-
spect of the divine seed?

" 8. And other fell on good ground, and did yield
fruit that sprang up and increased; and brought forth,
some thirty, and some sixty, and some an hundred."

A 7th defect is, the not endeavouring to make
the seed in the good ground yield fruit in proportion
to its goodness. It is a very great degree of know-
ledge, to discover the measure of grace conferred on
every soul, to give them in proportion that applica-
tion, instruction, and counsel, which are proper for
them, to show them the way of perfection as far as
their grace calls them, and to cause them to make all
the use which they ought of the truths of the gospel.
How few souls are there who are faithful, and bring
forth all the fruit which they ought ? How few per-
fect guides are there, who thoroughly understand
the art of conducting souls in the ways of God I

*' 9. And he said unto them. He that hath ears
to hear, let him hear."

He alone hears the gospel as he ought who puts
it in practice ; and no one can practise it unless
Jesus Christ cause him to do it. Let all the world
confess, that it is God who gives these ears of the
heart, without which none can accomplish his law :
to the end, that those who have received them may
bless God for this free gift ; and that those who have
not may humble themselves, and have recourse to
him in order to obtain them.

" 10. And when he was alone, they that were
about him, with the twelve, asked of him the parable."

CHAPTER IV. 49

God would have us address ourselves to him in
order to understand the Scriptures; and it is for this
very reason that they have some obscurity. It is
likewise to subdue the pride of man by labour and
study, to take off his disgust by variety, and to make
him sensible, that to understand the language of God
he stands in need of a light superior to reason. In
our reading the Scripture, let us frequently ask his
Spirit, and not trust to our own, which is but dark-
ness.

" 11. And he said unto them, Unto you it is
given to know the mystery of the kingdom of God :
but unto them that are without, all these things are
done in parables :"

Do we sufficiently prize this precious gift of faith
and evangelical doctrine, and this preference on which
our eternal happiness depends ? Is our fidelity an-
swerable thereto? Let us be very far from insult-
ing them that are without : it is the mercy of God
which alone makes us to differ; his light was no
more due to us than to others, and it may be taken
from us and given to them. The truths of the
church appear to those who are without no other
than unintelligible parables. Let them but enter
into the church, and its light will soon open their
understanding and their heart.

" 12. That seeing they may see, and not per-
ceive; and hearing they may hear, and not under-
stand ; lest at any time they should be converted, and
their sins should be forgiven them."

Terrible, but just and adorable is this conduct of
God towards those who have deserved to be left to
themselves. This dereliction has several degrees.
Vol. II. C 57

50 ST. MARK.

The first is, their being abandoned to their own
darkness. The second, their not being able to un-
derstand the truths of salvation. The third, their
not obeying them. The fourth, their remaining
in their sins. And the fifth, their being condemned.
God is pleased to give examples of this, to the end
that the children of promise may know how much
they owe to grace. It is a mistake to imagine, that
whatever appears most severe and rigorous in the
conduct of God ought to be concealed from Chris-
tians. He himself instructs us in it, on purpose
that we should take great notice of it on proper oc-
casions, and glorify him on the account of all the
good we do, and of all the evil which we avoid.

" 13. And he said unto them. Know ye not this
parable ? and how then will you know all parables ?"

Jesus Christ is very careful to make his apostles
sensible, how incapable they naturally are of under-
standing the Scriptures and mysteries, to the end
that they might not ascribe to themselves that know-
ledge of them which he should one day confer upon
them. He here, by intimation, shows the extent of
that knowledge of the Scriptures which the ministers
of the gospel ought to have, in order to awaken their
attention, to excite in them a desire to be instructed
therein, and to make them apprehend how much
they stand in need of him to this end.

" 14. f The sower soweth the word."

The word of God is the seed of salvation. Had
we, at the time of hearing the word preached, but
this truth before our eyes, That it is the word of
God, and that this word is the seed of salvation,
could we possibly receive it with a faith so weak and

CHAPTER IV. 51

languishing, and a heart so little prepared ? The
minister sows nothing but the word : the invisible
sower sows even the good-will itself, and causes the
seed to spring up therein, and bring forth fruit.

" 15. And these are they by the way-side, where
the word is sown ; but, when they have heard, Satan
Cometh immediately, and taketh away the word that
was sown in their hearts."

It is very dangerous for a man to have once laid
his heart open to the devil, by the love of the world,
which is the highway, and by a habit of sin ; truth
does not often find any more admittance there. Truth
is no other than a trust; and we are persons entrusted
with all those truths which are delivered to us. Who-
ever, through the love of the world and sin, permits
this trust to be taken away from him, must give an
account thereof proportionable to the sacredness of
this word. Do thou thyself, O Lord, vouchsafe to
preserve in me this depositum of evangelical truths;
and to give me humility, which is the guardian of
them.

" 16. And these are they likewise which are sown
on stony ground ; who, when they have heard the
word, immediately receive it with gladness ; 17. And
have no root in themselves, and so endure but for a
time : afterward, when affliction or persecution ariseth
for the word's sake, immediately they are offended."

Whoever has not the root of charity, has no other
than a stony heart for the word of God. The bright-
ness of truth may cause some joy and gladness for a
time ; but if grace be wanting, and a man must re-
nounce the conveniencies of life, then truth becomes
odious, and is an occasion of sin. Those truths which
c2

52 ST. MARK.

should give us life, give us death, when the love of
truth itself does not reign in our heart. Men ought
to rejoice with humility at the knowledge of the
truth. The weakness under which they find them-
selves, in times of trial and temptation on the account
of the truth, is often the punishment of that vain joy
and ostentation with which they gloried in it.

" 18. And these are they which are sown among
thorns; such as hear the word, 19. And the cares
of this world, and the deceitfulness of riches, and
the lusts of other things entering in, choke the word,
and it becometh unfruitful."

When the word of God has caused some good
desires to spring up in the heart, they continue fruit-
less and without effect, if a man open it to the passions
and lusts of the world. To profit by good desires,
it is not sufficient that the heart be not hardened by
sinful habits, it must also be in a condition to apply
itself to divine things, and to make use of the means
of salvation, prayer, reading, sacraments, &c. The
world is full of people whose hearts seem to be open
to every thing which is good, and shut against every
sin ; but they being likewise open to the things of
the world, take their fill of them, and are lost. To
open only the bodily ear to the word of God, is not
properly to hear it : it is the ear of the heart which
we must open to it : it is in obeying it that we must
receive it.

" 20. And these are they which are sown on good
around ; such as hear the word, and receive it, and
bring forth fruit, some thirty-fold, some sixty, and
some an hundred."

Those profit by the word, who hear it with joy,

CHAPTER IV. 53

retain it with fidelity, and practise it with zeal. The
several degrees of bringing forth fruit here men-
tioned, denote as many several degrees of charity, as
many different states of the Christian life, and as
many employments or talents more or less profitable,
more or less proper for piety, and more or less meri-
torious (in God's account.) To bear an hundred-
fold for one is the state of perfection. It is a very
great happiness to be called hereto, provided a man
be faithful in observing every thing which the per-
fection of this state requires. Sometimes sixty is
better than a hundred for some certain souls — for a
middle state, all the duties whereof a man performs
exactly, is, without comparison, surer than a more
elevated one, where the fidelity does not rise in pro-
portion to the height.

Sect. II. — The Candle under a Bushel. He who
hath shall have inore.

'' 21. ^ And he said unto them, Is a candle brought
to be put under a bushel, or under a bed ? and not
to be set on a candlestick ?"

Truth will not be stifled. The knowledge of our

o

duty must not be unprofitable, nor our talents without
fruit. They must all be employed for the church.
Let us bear witness to the truth, whenever there is
occasion, and make our faith evident by our good
works. This is the way whereby every one may set
the candle on the candlestick. A man may hide
from the world some good works; but a Christian
life is a lamp which ought to be seen by every body;
a public testimony which we owe to our faith, and
an example which the church requires of us.

54 ST. MARK.

'* 22. For there is nothing hid, which shall not be
manifested; neither was any thing kept secret, but
that it should come abroad."

The doctrine of Jesus Christ has nothing in it
which fears the light ; it is itself the light which
must enlighten the world. It is the property of
heretics and libertines to propagate their tenets in
secret. Every thing is brought to light sooner or
later. The humble person conceals his virtue in
this life, but God will disclose it at the day of eter-
nity. The hypocrite hides his wickedness here, but
he shall suffer an eternal confusion for it in the sight
of heaven and earth.

*' 23. If any man have ears to hear, let him hear.'*

Whoever has the ears of concupiscence to hear
the things of the world, and to fill his heart there-
with, has not the ears of charity to understand the
truths of salvation. He who has these, ought to
humble himself, and return thanks for a preference
which he by no means deserves. He who has them
not as yet, ought to humble himself and pray, in
confidence that Christ has merited them for him.

" 24. And he said unto them. Take heed what
ye hear : with what measure ye mete, it shall be
measured to you ; and unto you that hear shall more
be given."

Whether God speak to us by the general truths
of the gospel, or do it by opening our understanding
and heart to some particular truth, it is both a respect
due to him, and a thing necessary to our own salva-
tion, to give good heed to that which he requires of
us. If a man would not deceive himself, he must
receive the truths and inspirations in their full extent,

CHAPTER IV. 55

and not restrain them through fear of being obliged
to do too much. The reward will be answerable to
the fidelity : if we are sparing towards him, he will
be so towards us. Let us love and serve him with-
out measure, who will give himself without measure
to us. Let us do ever so much, there can be no
manner of comparison betwixt that which we do for
God, and that which God prepares for us.

" 25. For he that hath, to him shall be given ;
and he that hath not, from him shall be taken even
that which he hath."

The good use of knowledge and grace draws down
more : the ill use leads to blindness and hardness of
heart. The one is an effect of grace itself: the
other, an effect of a depraved will. A faithful soul
has a great treasure. The riches which it heaps up
have scarce any bounds, because it puts none to its
fidelity. A base and slothful soul grows poorer every
day, until it is stripped of all. Who can tell the
prodigious stock which is acquired by an evangelical
labourer, a zealous missionary, who crosses the seas
on purpose to seek souls whom he may convert, and
is intent on nothing but the salvation of sinners !
The greater his grace is, the more it increases by
labour. O how happy and holy is this usury of a
faithful soul !

Sect. II L — The Seed cast into the Ground, The
Grain of Mustard Seed,

" 26. t And he said, So is the kingdom of God,
as if a man should cast seed into the ground ; 27.
And should sleep, and rise night and day, and the
seed should spring and grow up, he knoweth not

56 ST. MARK.

how. 28. For the earth bringeth forth fruit of her-

o

self; first the blade, then the ear, after that the full
corn in the ear."

Christ himself cast the seed of the word from'
which his church sprung up, and he formed it him-
self after a conspicuous manner, by the preaching
and miracles of the apostles, and by the blood of the
martyrs of the first ages. He seemed, as it were, to
sleep in the following ages, while it continued to
grow up insensibly, during the night of adversity and
the day of prosperity. How adorable is thy con-
duct, O my Saviour, in the establishment of thy
kingdom; and how admirable are the secret opera-
tions_of thy grace in those souls which thou formest
for heaven ! Grace has its different ages and gradual
increase : its growth is imperceptible. When a soul
is once arrived at that measure of age and fulness,
according to which Christ is to be formed in it, then
God withdraws it from the world.

" 29. But when the fruit is brought forth, imme-
diately he putteth in the sickle, because the harvest
is come."

As Jesus Christ himself cast the seed into the
ground, so he will also himself reap the harvest at
the general judgment. How fearful ought we to be,
lest we should let the time of harvest come before
that of our ripeness, death before the conversion of
our hearts, and judgment before the performance of
good works ! How terrible will this voice be. The
harvest is come to those who shall then be only in
the blade, or in an imperfect ear ! My God, vouch-
safe to ripen thy fruit thyself: render me worthy to
be of that good grain which is to be offered up to
thee as the fruit of eternity.

CHAPTER IV. 57

" 30. f And he said, Whereunto shall we liken
the kingdom of God ? or with what comparison shall
we compare it ?"

How amiable is this carefulness of the Son of God !
How instructive to the ministers of his word ! He
is not solicitous in seeking fine turns of eloquence
to charm the minds of his auditors, nor in drawing
such representations, descriptions, or comparisons as
may surprise them : he studies only to make himself
understood, to instruct to advantage, to give true
ideas of faith and piety, and to find out such expres-
sions as may render necessary truths easy and intel-
ligible to the meanest capacities. This is what must
be imitated.

" 31. It is like a grain of mustard-seed, which,
when it is sown in the earth, is less than all the seeds
that be in the earth : 32. But when it is sown, it
groweth up, and becometh greater than all herbs,
and shooteth out great branches ; so that the fowls
of the air may lodge under the shadow of it."

That grace, which in its beginning is the least,
may be .the greatest when it comes to its full growth:
insomuch, that he who has it, will become superior
even to those who were advanced the highest in per-
fection. Happy those souls, who, being no longer
scandalized at what appears low, imperfect, and con-
temptible in the church, now lodge under the sha-
dow of it with the joy of faith ! Extend, Lord, the
branches of this plant, which thou hast watered with
thy blood : let it fill the whole earth : let it gather
under its shade those whom the pride of error, or the
delusion of false pastors, does yet keep at a distance
from it.

c3

68 ST. MARK.

" 33. And with many such parables spake he the
word unto them, as they were able to hear it."

A man must adapt himself to the capacity of those
whom he instructs. He need not fear stooping too
low, when he considers himself as the dispenser of
the mysteries of abased wisdom. The gospel is
more for the poor and simple, than for the refined
wits ; and yet a minister thereof is sometimes, as one
may say, afraid of being understood by the simple,
lest he should not be admired by the learned.

'' 34. But without a parable spake he not unto
them : and when they were alone, he expounded all
things to his disciples."

The true disciples of the truth partake of her
greatest secrets. Whenever she seems to hide her-
self, it is in order to humble those lofty spirits who
are puffed up with their own knowledge; to make
them sensible how much they stand in need of her
illumination ; to oblige her children to have recourse
to her spirit ; and to cause them to adore her judg-
ments upon the one, and her mercy towards the other.

Sect. IV. — The Storm appeased.

'* 35. And the same day, when the even was
come, he saith unto them, Let us pass over unto the
other side. 36. And when they had sent away the
multitude, they took him even as he was in the ship.
And there were also with him other little ships.
37. And there arose a great storm of wind, and the
waves beat into the ship, so that it was now full."

When a man walks with too much confidence,
temptation rises on a sudden, and his heart would
certainly be overwhelmed by it, if God did not stretch

CHAPTER IV. 59

forth his hand to sustain it. By being in ship, that
is to say, in the church, with Christ and his apostles,
we are not in a state of perfect safety, and secure from
all temptations. The waves of heresy toss it from
without; but the corruption of manners within, hke
the water which beat into this ship, puts it in much
greater danger of perishing. This corrupt water shall
be cast out, and the ship will then arrive safe in the
harbour.

" 38. And he was in the hinder part of the ship,
asleep on a pillow : and they awake him, and say unto
him. Master, carest thou not that we perish ? "

If Jesus Christ seem to be asleep in times of per-
secution or temptation, it is only to oblige us to ap-
ply ourselves to him, and to lay before him our dan-
ger with fervency and confidence. Jesus sleeps in-
deed, but his heart continually watches over his dis-
ciples and his church. When the church is in great
straits he expects to be awakened, that is, invoked
with the loud cries of charity, and the importunity
of prayer. It is to the prayers and groans of the
church that he vouchsafes to grant peace and a calm.
Nothing is more grateful to him than this complaint of
his true disciples and of holy bishops, which shows
their concern for the church, their compassion on its
evils, and their confidence in him.

" 39. And he arose, and rebuked the wind, and
said unto the sea. Peace, be still. And the wind
ceased, and there was a great calm."

When passions the most violent, temptations the
most dangerous, and the dread of the greatest evils,
put our hearts in the most perilous condition, why
do we not fly to him whose almighty will can quiet

60 ST. MARK.

and allay all in a moment? The true idea of grace
is this, God wills our obedience, and he is obeyed ;
he commands, and every thing is done; he speaks
with authority, and all things are subject to him. O
Jesus, the only refuge of those who are tempted, the
strength of the weak, and the sole hope of thy church,
thou seest its afflictions, its troubles, and all its wants:
pronounce but over it this word of peace which calms
all in an instant, and peace will immediately be re-
stored to it.

" 40. And he said unto them, Why are ye so
fearful ? how is it that ye have no faith ?"

After a temptation is overcome, let every one con-
sider, whether he has not reason, 1. To reproach
himself for his want of trust and confidence. 2. To
condemn the cause of it, which, perhaps, was want
of faiih. God is so good, that he despises not a
faith as yet weak, refuses not imperfect prayers, nor
rejects and discourages a heart which is too fearful.
What faith, what confidence should we not have,
did we but take care to reflect on God's conduct to-
wards his elect in all ages, and his judgments upon
their enemies?

" 41. And they feared exceedingly, and said one
to another. What manner of man is this, that even
the wind and the sea obey him ?"

3. We must in the next place, after a victory over
temptation, with fear and trembling consider the dan-
ger out of which we have been delivered by Jesus
Christ. 4. We must retain the dread of it in our
hearts. 5. We must willingly entertain one ano-
ther with the mercies we have received from God.
6. We must adore his power and his goodness.

CHAPTER V. 61

How comfortable and edifying would it be, to see
Christians thus entertain one another, in their con-
versations, with the majesty and wonderful works of
God, with the sovereign power of Christ over the
heart, and with the admirable examples of obedience,
submission, and inviolable adherence to his will,
wrought by his Spirit both in sinners and in saints !
God's power over insensible beings is set before us
in the gospel, as no more than an emblem or represen-
tation of that which he exercises over rational crea-
tures. Nothing is of greater importance than to be
thoroughly convinced of this, which is the ground
and foundation of our confidence.

CHAPTER V.

Sect. I. — The legion of Devils cast out. The
Swi?ie drowned.

" 1. And they came over unto the other side of
the sea, into the country of the Gadarenes. 2. And
when he was come out of the ship, immediately there
met him out of the tombs a man with an unclean
spirit,"

Hell is a tomb out of which the unclean spirit
will continually come forth, until the judgment of
God shall shut him up therein. The heart of an
unchaste man is a stinking sepulchre, in which he is
himself buried,. and wherein there is nothing but cor-
ruption and rottenness. A criminal beauty is a
whited sepulchre which insensibly defiles and infects
those who continue near it. No sin so entirely pos-
sesses the whole heart as that of uneleanness : none

62 ST. MARK.

more nearly resembles the possession of the devil.
The first step toward a deliverance from it, is for a
man to present himself before Jesus : but how exceed-
ing diflBcult is it for him to come out of his grave, to
present himself to the light, there to lay open a heart
full of the most shameful crime, and to raise a soul,
which is become altogether earthy, up to him who is
purity itself! This is the work of thy grace, O ray
God I Cause the power of it to shine forth in the
destruction of this vice so contagious and fatal.

" 3. Who had his dwelling among the tombs ;
and no man could bind him, no, not with chains:''

An inveterate habit of uncleanness frequently ex-
tinguishes all the principles of the Christian life ;
and an unchaste soul dwells in its body as in a loath-
some sepulchre, where there is nothing but the re-
mains of worms and corruption. This is but too
often literally true. An unchaste person is a mad-
man, whom every thing provokes, whom nothing
stops, and who will not bear the least restraint.

" 4. Because that he had been often bound with
fetters and chains, and the chains had been plucked
asunder by him, and the fetters broken in pieces :
neither could any man tame him."

Natural physic is by no means capable of curing
an unchaste person, a heavenly physician must be
employed. We may, indeed, remove from him the
occasions of his sin, or bind him hand and foot; but
nothing but the Spirit of God alone.;can make itself
absolute master of the heart wherein lust reigns.
Were this violent passion no more than a chain of
iron, another person might be able to manage it ; but
as it is, nothing but the Spirit and will of God can

CHAPTER V. 63

break this chain of flesh and blood, which the un-
chaste man has made for himself of his depraved will.

** 5. And always, night and day, he was in the
mountains, and in the tombs, crying, and cutting
himself with stones."

This passion renders a man brutish, robs him of
his rest by night, gives him a continual uneasiness all
the day, carries him into the excesses of rage and
fury, and drives him even into contrary extremes.
How heavy and insupportable is the yoke of sin !
How cruel a tyrant is the love of the creatures !
There is no pleasure but in bearing the amiable yoke
of thy law, O my God ; there is no true rest to be
found but only in thy love.

" 6. But when he saw Jesus afar off, he ran and
worshipped him, 7. And cried with a loud voice,
and said. What have I to do with thee, Jesus, thou
Son of the most high God? I adjure thee by God,
that thou torment me not."

At how great a distance soever from salvation an
obstinate sinner may be, yet when Jesus once shows
himself to him by the saving light of his grace,
which illuminates the understanding and gains the
heart, he must of necessity submit, he must run, he
must humble himself, and adore his Saviour. A
man can never leave sin without violence; he can
never root up an evil habit, but nature must suffer
deeply. She fights against grace; she causes the
flesh to strivq^against the Spirit, and will against
will. Whoever loves impurity, dreads to be deli-
vered from it, and omits nothing to continue himself
under that miserable possession.

" 8. (For he said unto him, Come out of the
man, thou unclean spirit.)"

64 ST. MARK,

Jesus cannot suffer the spirit of uncleanness in his
presence. One word alone of his, that is to say,
one grace of our blessed Saviour, decides the combat
betwixt the two men, and renders the new man vic-
torious. No unclean spirit whatever can hold out
against the Holy Spirit; no rebellious will can be
disobedient to the will of God, when he commands
as God. Command, Lord, this unclean spirit,
which reigns in the world and in the sinner, and
both the world and the sinner will immediately change
their nature.

** 9. And he asked him, What is thy name?
And he answered, saying, My name is Legion : for
we are many."

Uncleanness is rather a multitude of vices, than
one particular sin. It does not belong to all per-
sons to discourse with the unclean spirit; none but
the Holy One of God can do it without danger of
being infected thereby. He speaks to him with the
authority of a judge, and the church does so in his
name, because he has given her power to judge the
world, and the prince of the world. The sin of un-
cleanness is very rarely without accomplices. It is
the duty of a spiritual guide to examine sinners upon
this point with prudence and caution.

" 10. And he besought him much that he would
not send them away out of the country."

The devil takes delight in the souls which he has
for a long time possessed. It is a^ery dangerous
illusion, not to break with this sin entirely and with-
out reserve. To be willing to enter into a sort of
composition with lust, and not to fly all the occasions
of it, is to be willing to settle in the very region and

CHAPTER V. 65

country of sin. He deceives himself, who pretends
that an impure love will ever be changed into an
honest and innocent familiarity. The devil is not
much concerned, provided he can but maintain some
small correspondence with a heart out of which he
has been driven.

" 11. Now there was there, nigh unto the moun-
tains, a great herd of swine feeding. 12. And all
the devils besought him, saying, Send us into the
swine, that we may enter into them."

How many are there in the world, who, after the
example of these devils, abstain from one sin, only in
order to commit another ! If we do not examine
ourselves thoroughly, we shall easily mistake vices for
virtues. We may change the object without chang-
ing the sinful desire. There is no other way to turn
concupiscence into charity, but only by restoring God
to his proper place, which has been usurped by the
creature. The devil has no power to hurt man, or
any thing belonging to him, without God's permis-
sion. Being only the instrument of his justice, he
executes nothing but by the order of Christ the so-
vereign Judge. It is a certain sign of want of faith
and trust in God, for a man to iear the devil, any
otherwise than as his slave and as the executioner of
his justice.

" 13. And forthwith Jesus gave them leave. And
the unclean spirits went out, and entered into the
swine ; and the herd ran violently down a steep place
into the sea, (they were about two thousand,) and
were choked in the sea."

God often grants to the wicked, through a motive
infinitely holy, that which they ask for a criminal

bb ST. MARK.

end. He makes use of the devil, either to punish
sin or to exercise virtue ; and both in the one and
the other, he makes him against his will subservient
to his glory. When the devil cannot hurt men
in their persons, he endeavours to do it in their
goods. But when he thinks he hurts a Christian
most, then it is that he is sometimes most instru-
mental in promoting his salvation, either in curing
his avarice by the loss of his goods, or in taking away
his health which he abused against God, or in re-
moving him from the occasions of sin, or in purify-
ing him from his imperfections and faults.

" 14. And they that fed the swine fled, and told
it in the city, and in the country. And they went
out to see what it was that was done. 15. And
they come to Jesus, and see him that was possessed
with the devil, and had the legion, sitting, and
clothed, and in his right mind ; and they were afraid."

When a man is delivered from his evil habits,
then only he possesses his soul in peace, and is free
indeed. If an instance of some extraordinary con-
Version serve only to excite fear and trouble in a
soul by reason of some temporal interest, it is little
disposed to receive any spiritual advantage thereby.
In order to this, a man must worship God, enter into
himself, examine his own heart, and have recourse
to God with peace and tranquillity of mind : it is
thus that he ought to answer his designs.

" 16. And they that saw it told them how it be-
fell to him that was possessed with the devil, and also
concerning the swine. 17. And they began to
pray him to depart out of their coasts."

Whoever loves earthly possessions and enjoyments

CHAPTER V. 67

will not long preserve Christ in his heart. Alas,
there are but too many who strive to part with Christ
by parting with the faith by which he dwells in them,
and which does not well agree with their passions !
The carnal man shakes with fear, when he considers
that grace has prevailed with some souls to divest
themselves of all things. He dreads that grace
which leaves a man nothing but his God : but how
miserable is the heart to which its God is not suffi-
cient !

" 18. And when he was come into the ship, he
that had been possessed with the devil prayed him
that he might be with him."

When a man is in a public station, he ought to
be very cautious of taking into his house, or admit-
ting to the sacred ministry, persons who, before their
conversion, have led a very scandalous life. A peni-
tent should resolve to follow Christ in his humilia-
tions, to imitate him in the sacrifice of Christian
virtues, and to adhere to him by a sincere acknow-
ledgment, and by all the ties of religion : but he
must not think of aspiring to that state which belongs
only to the innocent.

" 19. Howbeit Jesus suffered him not; but saith
unto him. Go home to thy friends, and tell them
how great things the Lord hath done for thee, and
hath had compassion on thee."

God sometimes requires of a person newly con-
verted, nothing but a grateful acknowledgment of
heart, and a good example in his family, by a regular
life and conversation. A great measure of grace,
received by us in order to our own sanctification,
ought sometimes also to be made instrumental to-

68 ST. MARK.

wards that of others. The grace of conversion is a
talent which a man ought to improve to the utmost,
in making known the majesty of God, the inexhausti-
ble riches of his mercy, and the power of his grace.
One cannot better set forth his goodness than by
openly making a very great acknowledgment of his
benefits.

" 20. And he departed, and began to publish in
Decapolis how great things Jesus had done for him:*
and all men did marvel." [* Fr. The great graces
he had received of Jesus.]

A thankful heart can very difficultly confine itself
within the narrow bounds of gratitude prescribed to
it. There are some graces which are proper to be
published; and there are others which ought to be
concealed. It is just to publish those, which, being
preceded by heinous sins, cannot be ascribed to any
thing but the pure mercy of God, and which are
visibly counterbalanced by our demerits. It is the
safer way, to conceal such as may be looked on as
the reward of great fidelity in making a good use of
those which a man has received before. The glory
of God, and the advantage of our neighbour, are the
rules to be observed on this occasion. He who does
not publish them of his own accord, when they are
extraordinary in their kind, and the example may be
dangerous to the weak, shelters his neighbour's
weakness under the veil of silence, and his own un-
der-that of obedience.

CHAPTER V. 69

Sect II. — The Bloody Issue healed. The Daughter
of J aims raised.

"21. f And when Jesus was passed over again
by ship unto the other side, much people gathered
unto him : and he was nigh unto the sea. 22. And,
behold, there cometh one of the rulers of the syna-
gogue, Jairus by name ; and when he saw him, he fell
at his feet, 23. And besought him greatly, saying,
My little daughter lieth at the point of death : I
pray thee, come and lay thy hands on her, that she
may be healed ; and she shall live. 24-. And Jesus
went with him ; and much people followed him, and
thronged him."

We pray with earnestness for a person whose soul
is ready to quit the body; and we look with indiffer-
ence upon a soul which is on the point of losing its
God. Let us judge by this father's grief, what that
of a spiritual father full of charity must needs be,
when he sees a soul which is committed to his care
in danger of falling ! Who can tell with how much
humility, fervency, and importunity, he solicits for
grace at the feet of Christ for that soul? Happy
the daughter who has found such a father ! happy
the father, exact and faithful in his duty, who has
the bowels of Christ towards those souls whose in-
firmities and miseries he fully knows !

" 25. 51 And a certain woman, which had an issue
of blood twelve years,"

Jairus is an emblem of the Jewish people, for
whom Christ came in the first place, but who are not
to be saved till after the Gentiles, of whom this
woman is a type or figure, both by the nature of her

70 ST. MARK.

distemper, and by the preference which she receives.
God has his proper times and moments. He seems
to neglect a sinner, and not to hear his prayer: but
very often he only defers it. The secret is, to have
patience, and not to give over following him in his
ways.

" 26. And had suffered many things of many
physicians, and had spent all that she had, and was
nothing bettered, but rather grew worse,"

It is a great piece of infidelity for men not to
think of God in afflictions until they have experi-
enced the insufficiency of human remedies. What
a mercy is it to be forced to have recourse to God,
by misfortunes, diseases, or the ill usage of men !
See here a representation of those physicians of
souls, who, not acting in the name and in the spirit
of Christ, do nothing else but feed and increase their
maladies. Men are very far from doing as much
for the health of the soul as for that of the body,
and from giving all for eternal salvation, as they
willingly spend all they have for temporal life. They
are apt to seek out such physicians from whom they
may suffer little or nothing, such as are likely to be
most easy and gentle ; and scarce will they hear speak
of bestowing some slight alms. What wonder then,
if such persons are nothing bettered, but rather grow
worse !

" 27. When she had heard of Jesus, came in the
press behind, and touched his garment :"

The Gentiles, represented by this woman, passing
as it were through the crowd of the Jewish people,
approach Christ, and believe in him. A sinner
oftentimes, by means of his faith, receives a grace

CHAPTER V. 71

which seemed to he designed for a just person. To
touch the garment of Christ, is to helieve that he
clothed himself with our flesh for our sakes, it is to
unite ourselves to him by a lively faith, to put our
trust and confidence in the merits of his mortal life,
to apply ourselves to the mysteries accomplished in
his flesh, and to imitate the mortification which he
himself underwent therein. Alas, we are unwilling
to touch this with one of our fingers !

" 28. For she said, If I may touch but his clothes,
I shall be whole."

In the mysteries of Jesus Christ we find a sover-
eign remedy against the diseases which have taken
the deepest root in the soul. Every thing is holy,
efficacious, and full of a divine virtue in the Mediator
of our peace : every thing is saving in the Author of
salvation. O God, how oft do we touch, receive,
and eat his representative body in the eucharist;
and yet, through our own fault, we continue still
subject to the same infirmities ! It is because we
do not approach him as this woman did; with the
same faith, the same confidence, and the same hu-
mility.

** 29. And straightway the fountain of her blood
was dried up ; and she felt in her body that she was
healed of that plague.'*

The grace of Christ is the only remedy for all the
most inveterate diseases of the soul. This will dry
up the very fountain itself of sin, which is concu-
piscence, when the time of the perfect reign of cha-
rity shall come. It at present stops the course, the
reign, and the dominion of concupiscence. The
healing operation of grace alone can do all in a mo-

72 ST. MARK.

ment : the delays of it do not proceed from inability
and necessity, but from dispensation and wisdom.
When will it be, O my Saviour, that it shall drain
in me the source of all sin, that it shall dry up that
fountain of corruption and iniquity which I carry in
my flesh and in my heart?

** 30. And Jesus, immediately knowing in himself
that virtue had gone out of him, turned him about
in the press, and said. Who touched my clothes ?"

The Gentiles belong to Christ, and received his
grace, as it were contrary to his design and first in-
tention. There are graces which are gotten, as it
were, by stealth, and which may be called surrep-
titious graces : so surprising do they appear, and
contrary to the ordinary conduct of God. If any
thing were capable of surprising wisdom itself, it
would be a faith which is humble and full of confi-
dence at the same time. What part soever of Christ
such a faith touches, on whatever it lays hold in order
to go to him, he is sensible thereof, and suffers him-
self to be gained thereby.

"31. And his disciples said unto him, Thou seest
the multitude thronging thee, and sayest thou. Who
touched me ? 32. And he looked round about to
see her that had done this thing.''

Jesus Christ takes more notice of a soul which
seeks him in silence, in the spirit of faith, and by
humble and secret ways, than of a multitude of com-
mon Christians, who do nothing but through custom,
and in the way of external devotion. He seeks
those in his turn who have sought him, and who
could not have done it but by his grace : that is to
say, second graces crown the first. He hides the

CHAPTER V. 73

operations of his grace under appearances altogether
human, because this is the time to establish the be-
lief of it, not to unfold its mysteries, and to manifest
its glory.

" 33. But the woman, fearing and trembling,
knowing what was done in her, came and fell down
before him, and told him all the truth."

A timorous humility, and a perfect thankfulness,
raise sometimes an innocent contention in a soul.
There is a confidence arising from pride, which
blinds men, and makes them take defects for virtues.
There is a diffidence proceeding from humility, which
hides their virtues from them, and makes them
sometimes take them for defects. It is a sight very
pleasing to Christ, to see a soul humbled at his feet,
whose only crime is excess of faith and greatness of
confidence,

" 34. And he said unto her. Daughter, thy faith
hath made thee whole; go in peace, and be whole
of thy plague."

The time of comfort succeeds that of pain and
trouble. It is to humility and faith that God gives
this comfort. What joy must it be to a soul which
believed itself wanting in its duty, to understand that
its fidelity has not received the least blemish, and
that it has been conducted in every thing by its faith !
The word of Jesus Christ sometimes confounds and
humbles souls ; sometimes it comforts and raises them
from their dejection. This word, and a spiritual
guide or director, who has been well nourished there-
with, 1. Make men sensible, that the reason why
they are exercised and humbled is because they are
children of God. 2. Teach them to discern that
Vol. II. D 57

74 ST. MARK.

which proceeds from faith from that which does not.
3. Restore to them peace of mind, and calm the
troubles of conscience. 4. Confirm them in virtue,
and in a fnll persuasion and confidence of the good
state of their hearts.

" 35. % While he yet spake, there came from the
ruler of the synatfogue's house certain which said,
Thy daughter is dead ; why troubles! thou the Mas-
ter any further?"

Thus it happens sometimes, that a ghostly father
Jiears of the death of a soul which he loved entirely,
and for which he had grieved a long time. God
permits this, in order to the humiliation both of this
soul and of this fatlier, and that perhaps to cure both
the one and the other of their too great fondness and
affection. He must be sure not to abandon it in
these circumstances, nor to give admission to such
thoughts as are merely human, and produce nothing
hut vexation, discouragement, and despair. He
must, on the contrary, pray with greater earnestness,
and with new sighs importune him who is the abso-
lute master of the heart, and the author of salvation.

" 36. As soon as Jesus heard the word that was
spoken, he saith unto the ruler of the synagogue,
Be not afraid, only believe."

It often happens, that when faith has brought a
sinner as it were to the very point of a perfect con-
version, this faith suffers greater shocks than ever
by thoughts of distrust and despair. A wise director
of the conscience ought to dispel these by fortifying
his faith, and making known to him the goodness of
God, and the power of the grace of Christ. At first
Christ spoke not one word to this afflicted father,

CHAPTER V. 75

gave him no manner of hopes, seemed entirely to
neglect him, and applied himself to the cure of ano-
ther diseased person ; but as soon as he perceives his
trust and confidence assaulted, he then speaks to him.
God will be entreated a long time in behalf of a soul,
and suffers it sometimes to fall, in order to make the
power of his grace more evident and illustrious.

" 37. And he suffered no man to follow him, save
Peter, and James, and John the brother of James."

Let us thus learn from Christ, not to impart, ex-
cept only to a few chosen persons, those works of
God which we are to undertake, for fear lest they
should be obstructed. The Spirit of God would
have us labour in secret as much as possible; whereas
the spirit of the world continually affects noise and
applause. A prelate who ought to form good pas-
tors under him, should act in concert with them, and
impart his designs to those who are principal workers
together with him.

** 38. And he cometh to the house of the ruler
of the synagogue, and seeth the tumult, and them
that wept and wailed greatly. 39. And when he
was come in, he saith unto them. Why make ye this
ado, and weep? the damsel is not dead, but sleepeth."

The death of sin in the elect is nothing but a
sleep, because they will infallibly awake from it. It
is not in the midst of the noise and confusion of the
world that a man should endeavour to raise his own
soul or that of his neighbour, but in retirement and
silence. Men are often apt to make too much ado
about the fall of a soul. They defame it, they dis-
course of it with a sort of grief which is too human,
loud, and sometimes despairing, or else from motives
d2

76 ST. MARK.

not very charitable or Christian, and which often
proceed from interest. One should perhaps very
much puzzle these mourners, if one obliged them to
answer this " Why," and to discover what passes in
their heart upon the death of their friends or relations,
or upon the disgraces and falls of their neighbour.
It is good to put this question to ourselves.

" 40. And they laughed him to scorn. But
when he had put them all out, he taketh the father
and the mother of the damsel, and them that were
with him, and entereth in where the damsel was
lying."

The world laughs those to scorn who hope every
thing from the goodness and grace of God : the rea-
son is, because it has no faith at all. A man must
as much contemn the infidelity of the world, and
perform his duty. How desperate soever the con-
dition of a sinner may appear, we must neither insult
over it, nor despair of his conversion. Perhaps he
is one of God's elect, in whom he will make the
power of his grace evidently appear by raising him
up. In order to this, he must enter into the very
place where he is dead, namely, into his heart.
Those who have been witnesses of the disorders
which bring death on the soul, ought likewise to be
so of its conversion.

'* 41. And he took the damsel by the hand, and
said unto her, Talitha-cumi; which is, being inter-
preted, Damsel, (I say unto thee,) arise."

If God vouchsafe not to take our heart in his
hand, it will never recover from its sin. The sacred
humanity is as it were the hand and instrument of
the Divinity, to which it is united in the person of

CHAPTER V. 7*7

the Word. It is from this humanity that our life
proceeds, because it was in this that Christ died and
rose again, and completed his sacrifice. He is man,
since he takes this dead person by the hand ; he is
God, since he commands her to live and to arise, and
is immediately obeyed.

" 42. And straightway the damsel arose, and
walked ; for she was of the age of twelve years.
And they were astonished with a great astonishment.
43. And he charged them straitly that no man should
know it; and commanded that something should be
given her to eat."

None but God can make his voice heard by a soul
which is in sin, because it is as great a miracle as to
make a dead man hear it. Observe here the order
of conversion: — 1. To rise, by forsaking sin, its hab-
its and occasions. 2. To walk a long time in good
works. 3. To retire from the world, and to keep
silence for some time. 4. To eat the living bread of
the eucharist. — One ought to take great care not to
give this bread to a dead person. That which ought
to precede this divine food, according to the order
here intimated by Christ, is, that a man should rise,
leave the bed wherein he was dead, and walk in the
practice of virtue, with such edification, as even to
cause admiration in those whom he has before of-
fended and scandalized by his sins.

78 ST. MARK.

CHAPTER VI.

Sect. I. — Christ contemned. No prophet honoured
in his own country.

" 1. And he went out from thence, and came into
his own country ; and his disciples follow him."

Christ did not begin his preaching in his own
country, and it was late before he preached there at
all; and this in order to teach priests to have little
regard to human and natural affections.

" 2. And when the sabbath-day was come, he
began to teach in the synagogue: and many hearing
him were astonished, saying, From whence hath this
man these things? and what wisdom is this which is
given unto him, that even such mighty works are
wrought by his hands?"

It is common for men, when they would elude the
force of a sermon, to fall upon the preacher. They
lose the benefit of useful and practical truths, by
fixing on nice questions which have no relation to
manners. How can these men own the miracles of
Christ, and yet pretend to be ignorant from whence
he has his doctrine? Is not this wilfully to shut
their eyes, that they may not believe? Worldly-
minded men cannot choose but admire a truly Chris-
tian preacher, but they always find pretences enough
for not submitting to what he delivers.

" 3. Is not this the carpenter, the son of Mary,
the brother of James, and Joses, and of Juda, and
Simon? and are not his sisters here with us? And
they were offended at hira."

CHAPTER VI. 79

The world cannot esteem that which proceeds not
from it. False wisdom is blind, and is an obstacle
to the true. The humble condition of Jesus Christ
is an occasion of offence and falling to many. It
seems to be unworthy of him, but it was necessary on
our account: and he chooses rather to be wanting to
his greatness, than to his love. Men ought to bring
along with them to sermons their ears and their heart,
in order to hear the word of God, to receive, to love,
and to retain it; but not their eyes, that they may
not be offended at the external and apparent defects
of the preacher. Let us cautiously avoid the com-
mon error of affixing the gifts of God to the outward
advantages of nature or fortune. " This is a delusion
of the world, worthy of its infidelity.

" 4. But Jesus said unto them, A prophet is not
without honour, but in his own country, and among
his own kin, and in his own house."

The fond adherence of a priest or a preacher to
his own kindred and house, renders him very little
serviceable in the exercise of his ministry. If he
have faults, they are known there, and he becomes
contemptible ; if he have great talents, they excite
envy, and he is opposed; if he make himself familiar,
he loses respect, and his authority suffers thereby;
if he do not, he is counted proud, and avoided. The
property of an evangelical minister is to be, as it were,
another Melchisedec, without country, without house,
without relations, or to be as if he had none.

" 5. And he could there do no mighty work, save
that he laid his hands upon a few sick folk, and
healed them."

Ingratitude, joined with incredulity, ties, as it

80 ST. MARK.

were, the hands of the divine goodness. The only
revenge which the gospel allows us, is to overcome
evil with good. The infidelity of a whole people
does not hinder the mercy of God from extending
itself over the small number of elect who are mingled
with them.

" 6. And he marvelled because of their unbelief.
And he went round about the villages, teaching."

Jesus wonders at that at which he would have us
wonder; and he takes notice of our faults, to the
end that we may reflect upon ourselves. How much
more strange and surprising are our own infidelity or
unsuitable returns, after the instruction and miracles
of so many ages !

Sect. II. — The Mission and Power of the Apostles*

'* 7. 51 And he called unto him the twelve, and
began to send them forth by two and two ; and gave
them power over unclean spirits;"

Union and good understanding betwixt the minis-
ters of the gospel is necessary to the progress and
advancement of it. Christ shows this in sending
them forth by two and two. The end and business
of the ministry is to destroy the kingdom of the devil
in the world. Judas received power and authority
over him as well as the rest of the apostles: but of
what advantage is it for a man to cast him out of the
body of his brother, if he open his own heart, and
through avarice surrender himself up to him, as Judas
did?

*' 8. And commanded them that they should take
nothing for their journey, save a staft'only ; no scrip,
no bread, no money in their purse : 9. But be shod

CHAPTER VI. 81

with sandals; and not put on two coats. 10. And
he said unto them, In what place soever ye enter
into an house, there abide till ye depart from that
place."

The ecclesiastical ministry requires a perfect dis-
engagement from temporal things, to take away from
the people all suspicion that the clergy act only out
of self-interest. Ambition and avarice are the two
things which frequently ruin a preacher and all his
labours. There are very few examples now-a-days
of this perfect indifference as to worldly things which
Christ here enjoins to the apostles. A man is not
obliged to serve the church by actually depriving him-
self of all things; but whoever is not ready to be de-
prived of all, rather than be wanting to his duty, is
not worthy to succeed the apostles.

" 11. And whosoever shall not receive you, nor
hear you, when ye depart thence, shake off the dust
under your feet for a testimony against them. Verily
I say unto you, It shall be more tolerable for Sodom
and Gomorrah in the day of judgment than for that
city."

The greater the labours of ecclesiastical ministers
have been, the more will they condemn those who
have not profited thereby. One of the greatest
punishments of their neglect is, that the word of God
shall be taken from them. If men have reason to
fear being deprived of the truth, when they despise
its ministers and neglect to hear them, what judg-
ment of God will fall upon those who persecute them !
Jesus Christ neither enjoins nor permits his apostles
to employ their apostolical power to avenge them-
selves, nor even to desire that he should do it. It
d3

82 ST. MARK.

is the part of a minister of truth and charity, to labour
without ceasing, to suiFer without resentment, and to
leave his cause to God with a full trust and confi-
dence in him.

" 12. And they went out, and preached that men
should repent."

John the Baptist, Jesus Christ, and his apostles,
both before and after his death, always began their
preaching with the subject of repentance : so great
is the necessity of this duty. Those who do not
preach it, who weaken the obligation and decry the
practice thereof, follow very little the footsteps of the
apostles or of Jesus Christ. Awaken the spirit of
repentance, O my God, in this age, which has so
great need of it ; and vouchsafe to give true preachers
thereof to thy church !

" ]3. And they cast out many devils, and anointed
with oil many that were sick, and healed them."

Here is an emblem of the several duties of a pas-
tor: namely, courageously to prosecute incorrigible
sinners, to treat the weak with mildness, and to ap-
ply himself to all with zeal.

Sect. III. — The Imprisojiment and Death of John
the Baptist.

"14. 51 And king Herod heard of him ; (for his
name was spread abroad :) and he said, That John
the Baptist was risen from the dead, and therefore
mighty works do show forth themselves in him."

The very memory of just men who have been op-
pressed, torments their persecutors. The sinner has
no peace when he desires to have it, because he re-
jected it when God was pleased to offer it to hira.

CHAPTER VI. 83

Strange condition this, for a man to be forced to
bear witness to the innocence of a saint whom he has
oppressed ! This is only a fruitless confession, ex-
torted from the mouth of a criminal, not a profitable
acknowledfrment of the holiness of a servant of God.

" 15. Others said, That it is Ehas. And others
said. That it is a prophet, or as one of the prophets."

The judgment of the world is very uncertain in all
things, but extremely blind in those which relate to
God. There are no conjectures so extravagant, but
men will have recourse to them rather than believe
the word of God : so corrupt is the heart of man ;
so true is it, that blindness is the just punishment
of incredulity. These Jews, in their several judg-
ments, afford us a lively representation of those pre-
tended masters of reason, who affect always singu-
larity in their opinions, and who believe every thing
except truth.

" 16. But when Herod heard thereof, he said,
It is John, whom I beheaded: he is risen from the
dead."

God exercises his justice upon the sinner even by
his sin itself. He need only deliver him up to his
conscience to be avenged of his iniquity. See here
the repentance of a reprobate, who is not ashamed to
confess his crime, and yet is ashamed to do penance
for it. If the bare thought of St. John's resurrec-
tion gives Herod so much trouble, ho\v will it be
when all the elect restored to life shall rise up in
judgment against their persecutors, and demand ven-
geance on them !

" 17. For Herod himself had sent foith and laid
hold upon John, and bound him in prison for Hero-

84 ST. MARK.

dias' sake, his brother Philip's wife ; for he had mar-
ried her."

Unchastity is unjust and cruel. A man sacrifices
every thing to an infamous creature when he has
once made her his idol. God commonly punishes
one enormous sin by another more enormous. There
is no dreadfuller punishment of public lewdness, than
for a man to be abandoned to wickedness, to perse-
cute God's ministers, and to murder a saint.

" 18. For John had said unto Herod, It is not law-
ful for thee to have thy brother's wife."

The world will always charge it as a crime on
righteous persons and zealous preachers, for them to
rebuke sinners, and to speak the truth without regard
to any man. It is a very grievous misfortune which
attends the great, to be accustomed to be never con-
tradicted in the least things; they will not be so af-
terwards in their most unjust passions. This is the
fruit either of a bad education, or of a prostituted
flattery. These persons are resolved to be praised,
and when they have no virtues which can be com-
mended, it seems their very vices become the sub-
ject of commendation on pain of death.

*' 19. Therefore Herodias had a quarrel against
him, and would have killed him ; but she could not :'*

An adulteress cannot suffer any obstacles to her
passion. When sin is once conceived in the heart,
the person sooner or later finds an opportunity to
finish and complete it. The difficulty of satisfying a
violent passion does only inflame and stir it up the
more.

" 20. For Herod feared John, knowing that he
was a just man and an holy, and observed him; and

CHAPTER VI. 85

when be heard him, he did many things, and heard
him gladly."

The sin of the flesh stifles the best thoughts, and
all the good desires which the word of God has pro-
duced. The world is full of persons who take a
pride in esteeming virtue, and ip paying a particular
respect to good men, so long as they give them no
disturbance in their passions. But these become
odious to the world, as soon as ever they contradict its
corrupt inclinations. A man is always ready to hate
those whom he honours only out of policy, or through
a self-interested hypocrisy, and because he is afraid
of their censure and reproofs.

"21. And when a convenient day was come, that
Herod, on his birth-day, made a supper to his lords,
high captains, and chief estates of Galilee;"

A crime is more than half committed, when it is
once resolved on ; a convenient day cannot be long
wanting to a passion so violent and vigilant as re-
venge animated by an infamous love. The feasts of
the world are days very convenient for sin, as the
feasts of the church are for piety. It is a great mis-
fortune to be engaged to be at the former: a great
imprudence not to provide against the infectious air
which is there breathed; a great piece of unfaithful-
ness not to excuse ourselves from going when we
can ; and a very great folly to appear there without
any manner of obligation.

" 22. And when the daughter of the said Hero-
dias came in, and danced, and pleased Herod, and
them that sat with him, the king said unto the
damsel, Ask of me whatsoever thou wilt, and I will
give it thee. 23. And he sware unto her, What-

86 ST, MARK.

soever thou slialt ask of me, I will give it thee, unto
the half of my kingdom."

Fatal alliance this betwixt good cheer and lasci-
vious objects : it is the source of the greatest evils.
How is it possible for a person to go innocent out
of those assemblies for diversion, from whence God's
presence is excluded as much as possible; where
they do not speak of him but to dishonour him ;
where all the senses are besieged and intoxicated
with pleasures ; where reason, hurried away by pas-
sion, becomes incapable of informing and directing
the will ; where unbridled lust, without the least re-
straint, sees nothing but what excites it; and where
modesty and reservedness become a crime !

" 24. And she went forth, and said unto her
mother. What shall I ask ? And she said, The
head of John the Baptist. 25. And she came in
straightway with haste unto the king, and asked,
saying, 1 will that thou give me, by and by in a
charger, the head of John the Baptist."

Vanity, feasting, and lasciviousness joined to-
gether, render a person capable of all sorts of crimes.
How dangerous are dancing and balls, and how many
tragical efiPects do they produce I They awaken the
criminal passion of Herod, and deprive him of his
liberty and reason; they renew in the heart of
Herodias the spirit of revenge, hatred, and rage
against St. John ; they make her daughter lose all
shame and modesty; they cause all three to join in
the horrible and sacrilegious murder of one of the
greatest of saints ; and involve this whole court in
the crimes of injustice, cruelty, revenge, an impious
oath, impurity, and several other which accompany
the sin of Herod.

CHAPTER VI. 87

" 26. And the king was exceeding sorry ; yet for
his oath's sake, and for their sakes which sat with
him, he would not reject her. 27. And immediately
the king sent an executioner, and commanded his
liead to be brought: and he went and beheaded him
in the prison,"

.Observe here in Herod, hypocrisy, superstition,
and too great a regard to men. His sorrow is the
sign of the remorse of his conscience; and his con-
science is his accuser and a witness of his crime. It
is a penal blindness, justly due to the abuse of light
and instruction, for a man to make a scruple of not
performing an unjust oath, and to make none of
delivering up an innocent person and a saint, at the
request of a dancer, to the revenge of an incensed
adulteress. An oath is criminal, and by conse-
quence void, when it cannot be performed without
sin and injustice. How dangerous is it to take but
one step in the paths of sin, since it is so very diffi-
cult to go back and retreat from it !

" 28. And brought his head in a charger, and
gave it to the damsel: and the damsel gave it to her
mother."

See here the fruit of a bad education, a wicked
daughter of a wicked mother: they are serviceable
to one another in order only to sin and damnation.
Revenge causes a person to take pleasure and de-
light in that, which, if passion were absent, would
raise the greatest horror. This is a dreadful ex-
ample for this sex, which is naturally so soft, timo-
rous, and bashful : a woman could not arrive at once
at such an excess of fury, as to prefer the present of
a head swimming in blood before every other favour

88 ST. MARK.

which she might have asked. A person, by the
least acts of infidelity, may rise at last to the greatest
crimes, and to such as are most contrary to natural
inclination. One is capable of every wickedness,
when one is capable of forgetting God.

" 29. And when his disciples heard of it, they
came and took up his corpse, and laid it in a torob."

Behold here, how one of the best of men, the
Bridegroom's friend, and a zealous preacher of the
truth, passes the last days of his life in disgrace at
court, dies under oppression, is meanly buried, not
one person daring to speak for him — and is aban-
doned by all, except some few faithful friends, who
carry him in silence from the obscurity of a prison,
to the darkness of a grave. But the time of the
man of God will come, when the time of man is past,
and that of God is come.

Sect. IV. — Christ's retirement. The Miracle of'
the Jive loaves,

''30. % And the apostles gathered themselves to-
gether unto Jesus, and told him all things, both
what they had done, and what they had taught."

How good is it for a minister to recollect himself
near Jesus Christ after his labours ! How sweet is
that repose which he tastes at the feet of truth, after
missions, pastoral visitations, and the fatigues of
preaching ! And how necessary is this repose, to
keep him from being too much satisfied in himself
and in his good success through a vain complacency,
or from continuing, as it were, out of himself by dis-
traction of heart ! To give account to Christ, is for
& mail to examine his heart and his own conduct in

CHAPTER VI. 89

his presence. There are many who give this account
to themselves, with respect to their actions and their
faults; hut few think of doing it, as the apostles here
did, with respect likewise to the doctrine which they
have taught, examining whether it be sound, founded
on the word of God, and proper to lead souls to per-
fection and salvation.

" 31. And he said unto them, Come ye your-
selves apart into a desert place, and rest awhile : for
there were many coming and going, and they had no
leisure so much as to eat. 32. And they departed
into a desert place by ship privately."

The zeal of a bishop ought not. to be harsh towards
his fellow-workers ; but he should take care of those
who labour much in the church, he should be ten-
der of their health, and procure them rest. He
must neither tempt the weak by toils which are above
their strength, nor urge the strong to exert their very
utmost abilities: but he must consider their wants, and
apply himself to the relief of them ; and not give the
devil an opportunity of tempting them, by tiring
them with immoderate and continual labour, or by
forgetting their necessities.

" 33. And the people saw them departing, and
many knew him, and ran afoot thither out of all
cities, and outwent them, and came together unto
him."

Happy those labourers in the church, the sweet
savour of whose life and conversation attracts people
after Christ. The intermission of extraordinary
labours is not only advantageous to the ministers
themselves, but it serves likewise to awaken the
zeal of the faithful, and to make them desire more
ardently that which they no longer enjoy.

90 ST. MARK.

** 34. 51 And Jesus, when he came out, saw much
people, and was moved with compassion toward them,
because they were as sheep not having a shepherd :
and he began to teach them many things."

We see abundance of" priests, of doctors of the
law, and Pharisees among the Jews, but not one
pastor or shepherd. Jesus Christ alone is the good
Shepherd, and they reject him. Flis charity is one
of the marks or characters of his mission. He who
feeds not his people with the word of God, as much
as is necessary, is by no means a pastor. How many
of Christ's sheep, both on this and on the other side
of the seas, have no shepherds ; while so many of the
clergy, either shamefully live in idleness, or unpro-
fitably tire themselves in works of vanity ! Lord,
this flock and these sheep are thine : vouchsafe to
send them pastors of thy own choosing, and according
to thy own heart.

** 35. And when the day was now far spent, his
disciples came unto him, and said. This is a desert
place, and now the time is far passed ; 36. Send
them away, that they may go into the country round
about, and into the villages, and buy themselves
bread : for they have nothing to eat."

The earth is a dark and desert place, where the
soul can find no manner of sustenance but by Jesus
Christ. Can it beg this of him too frequently?
The charity of the apostles is provident indeed, hut
they know not as yet the extent of that of their
Master. To whom should these people go, having
found him who provides the food both of temporal
and eternal life ! He has bread to give them, which
they know not of.

CHAPTER VI. 91

" 37. He answered and said unto them, Give ye
them to eat. And they say unto him, Shall we go
and buy two hundred pennyworth of bread, and give
them to eat?"

Charity cannot resolve to desert the miserable
under the greatest seeming impossibilities. A man
cannot peremptorily refuse an alms, unless he has
given or forsaken all for Christ's sake. If there be
any defect in the charity of the apostles, it is their
considering more their own poverty, than the riches
and power of their Master, and their not having re-
course thereto. We ought to make use of our credit
and interest in behalf of the poor, when we cannot
relieve them ourselves.

" 38. He saith unto them, How many loaves
have ye? go and see. And when they knew, they
say, Five, and two fishes. 39. And he commanded
them to make all sit down by companies upon the
green grass. 40. And they sat down in ranks, by
hundreds, and by fifties."

The Christian feeds on five loaves : — 1. On Jesus
Christ and his mysteries, in applying himself to them
by faith. 2. On his word, by hearing it. 3. On
his body, in receiving it. 4. On his grace, by con-
fiding in It. 5. On his will and righteousness, in
doing it. — And that he may relish them the better,
he makes use of the example of the humble and suf-
fering life of Christ and of the saints-

"41. And when he had taken the five loaves and
the two fishes, he looked up to heaven, and blessed,
and brake the loaves, and gave them to his disciples to
set before them ; and the two fishes divided he among
them all."

92- ST. MARK.

If Jesu3 Christ does not give his blessing, and
cause men to make a holy use of this divine food, it
will only do them harm. It is his appointment, that
we should receive it by the ministry of ordinary pas-
tors. It is to them that he has intrusted his loaves;
it belongs to them to distribute them, as the trustees
of his power and charity. He shows them in his own
person, in what disposition they ought to be, in order
to dispense his gifts with advantage : they must ac-
knowledge that they come from heaven, and that no-
thing belongs to, or proceeds from themselves, but
the imperfections which they mix with them ; that it
is the unction and benediction they have received
from and by Jesus Christ which renders them bene-
ficial ; and that, being designed for their neighbour's
edification, they are to be dispensed in such a man-
ner as may be most profitable for him, and most ac-
cording to his capacity.

" 42. And they did all eat, and were filled."

My God ! how few are there who sufficiently con-
sider the infinite difference there is betwixt eating,
and being filled ; and that more in relation to the
food of the soul, than to that of the body ! Those
eat without beino^ filled, who make a considerable
progress in the knowledge of Christ, and little or
none at all in his love ; who read his word without
profiting thereby; who partake frequently of his
representative body, without partaking of his Spirit;
and are very exact in outward performances, without
any inward piety.

" 43. And they took up twelve baskets full of
the fragments, and of the fishes. 44. And they that
did eat of the loaves were about five thousand men."

CHAPTER VI. 93

The treasures of the truths, word, sacraments,
grace, and mysteries of Jesus Christ are inexhaustible.
Here is a slight draught of what God requires of a
pastor, and of what a true pastor expects from God.
The word, truths, and sacraments, which he dispenses
after a holy manner, are very often more profitable
to him th.-ni to those to whom he dispenses them.
Wonderful is the usury in this dispensation : the
less a man puts out of his own, the greater is his re-
turn; the less share he has in the principal, the higher
his interest rises; and the more he seems to lose, the
more he certainly gains.

Sect. V. — Christ prays, walks on the Sea, and
cures all the Sick,

" 45. And straightway he constrained his disciples
to get into the ship, and to go to the other side before
unto Bethsaida, while he sent away the people. 46.
And when he had sent them away, he departed into
a mountain to pray."

Retirement and prayer always succeed the great
and remarkable works of Christ : in this his ministers
and members ought to imitate him. Retirement is
so necessary to those who labour, that if they are not
of themselves inclined thereto, they should be urged
to enter into it, after the example of our Lord. It
belongs to bishops to procure the conveniences proper
for it, and to furnish the subordinate pastors and other
labourers with the means thereof, to set them an ex-
ample of it themselves, and to support, instruct, and
encourage them therein.

" 47. And when even was come, the ship was ia
the midst of the sea, and he alone on the land.'*

94 ST. MARK.

Christ enjoys perfect rest and felicity in the bosom
of his Father, while his church is in the midst of the
sea of this life. Every one of us is no other than a
little bark rowing against the wind, in a tempestuous
sea, encompassed with the darkness of the night, and
destitute of all help and succour. He who is not
afraid in this condition, sees not the dajger of it;
whoever sees it, and does not pray, knows nothing
of his own weakness.

" 48. And he saw them toiling in rowing; (for
the wind was contrary unto them ;) and about the
fourth watch of the night he cometh unto them,
walking upon the sea, and would have passed by
them."

Every thing is contrary to salvation without Jesus
Christ. fie leaves us sometimes to ourselves, on
purpose that we may know ourselves, and the need
we have of him : but he never loses sight of us. This
is an emblem of the church guided by its pastors.
Did men but consider them as mariners, always tug-
ging at the oar, always rowing against the wind, and
always in danger, they would not envy their condi-
tion. Their comfort is, that Christ has his eye con-
tinually on the bark, that he sees their pains and
difficulties, and will certainly come to their assistance.
He frequently lets a great part of the night pass away,
without succouring his church in a plain and sensible
manner. This is to give us occasion to exercise our
trust and confidence towards him, and to wait his
proper time.

" 49. But when they saw him walking upon the
sea, they supposed it had been a spirit, and cried
out : 50. (For they all saw him, and were troubled :)

CHAPTER VI. 95

and immediately he talked with them, and saith unto
them, Be of good cheer: it is I; be not afraid."

We sometimes take the inspirations of God for
no other than illusions. His word and his light
cause us to distinijuish them. We have but little
knowledge of his ways, and oftentimes that which he
designs for our good terrifies us. There is sometimes
a kind of mutiny in the ship of the church, and a
great clamour is raised at the sight of certain truths,
as if they were errors; and even those who sit at the
helm are alarmed at a pliantom which they fancy they
see. But as soon as Christ speaks, and they are
capable of hearing him, his truth manifestly appears,
their apprehensions vanish, and all grows quiet.

" 51. And he vvent up unto them into the ship;
and the v/ind ceased : and they were sore amazed in
themselves beyond measure, and wondered."

Jesus Christ, who is present to the heart, and to
his whole church, makes the storms of temptation,
persecution, and error to cease, whenever he pleases.
How strange is the darkness of this present life !
The presence, word, and miracles of Christ — every
thing here disturbs the weak, every thing is to others
a matter of scandal or offence. But wo be to him
who gives any occasion thereof I

" 52. For they considered not the miracle of the
loaves : for their heart was hardened."

How rarely do men preserve the remembrance of
the favours and blessings they have received ! If
they did, it would give them trust and confidence
when they have most occasion for them. We are
amazed, and that with reason, to find that miracles
so evident did not open the eyes and understanding

96 ST. MARK.

of these poor disciples : but are not all our senses
surrounded on every side with the wonderful works
of God, and yet we scarce so much as take any no-
tice of them ? The miracle of the loaves is wrought
every day. And we less admire in this the divine
goodness and power, for no other reason, but only
because these attributes are really more admirable
herein, on the account of the regular, constant, and
unchangeable order in which it is performed.

" 53. f And when they had passed over, they came
into the land of Gennesaret, and drew to the shore.
54. And when they were come out of the^ship, straight-
way they knew him, 55. And ran through that whole
region round about, and began to carry about in beds
those that were sick, where they heard he was.'*

Men readily enough know and own Christ, when
he bestows upon them temporal benefits; but they
seldom call to mind the benefits which he has done
to the inward man hidden in the heart. We must
not think of enjoying Christ by ourselves, and re-
ceiving the whole advantage of his truth and gifts.
We ought to invite others to partake of them, to
diffuse the sweet odour of his name, and to assist the
weak to the utmost of our power : this is one part
of the duties of the members which belonfj to one
and the same body, and the very spirit of the com-
munion of saints.

*' 56. And whithersoever he entered, into villages,
or cities, or country, they laid the sick in the streets,
and besought him that they might touch if it were
but the border of his garment: and as many as touched
him were made whole."

Happy that sick person, who, following the ex-

CHAPTER VII. 97

ample of these people, is never weary in seeking out
the true Physician, by a faith and confidence accom-
panied with good works ! Let us learn to profit by the
presence of Christ, who comes to us so many differ-
ent ways. To assist the sick, to give or to procure
them remedies, is a work of charity very acceptable
to Christ ; but how much more so is it, to be instru-
mental in restoring to them the health of the soul !
God affixes his assistances and graces to whatever he
pleases, to the hem or border of Christ's garment.

CHAPTER VII.

Sect. I. — Unwas/ien Haiids, Human Traditio?is.

" 1. Then came together unto him the Pharisees,
and certain of the scribes, which came from Jerusa-
lem. 2. And when they saw some of his disciples
eat bread with defiled (that is to say, with unwashen)
hands, they found fault."

They know God but little, who imagine that he
has any regard to external cleanness. The neglect
of some certain degree of neatness, when it proceeds
from the spirit of repentance, and a contempt of one's
self, may honour God, as much as the aflPectation of
neatness dishonours him, if it proceed from self-love,
and a desire of pleasing men.

" 3. For the Pharisees, and all the Jews, except
they wash their hands oft, eat not, holding the tra-
dition of the elders."

Blind wretches, to value themselves upon a super-
stitious practice, and to think it meritorious ! False
traditions, which are founded only on popular errors,

Vol. II. E 57

98 ST. MARK.

*
are sometimes religiously observed, whilst those which
are holy and sacred are neglected.

" 4. And when they come from the market, ex-
cept they wash, they eat not. And many other things
there be which they have received to hold, as the
washing of cups, and pots, brasen vessels, and of
tables."

It is the heart which a man must wash, it is the
inward part which he must examine, when he has
been busied about worldly affairs, and which he must
cleanse in the presence of God from the filth which
it may have thereby contracted. External perform-
ances are more apt to puff up than to sanctify, when
not animated by the Spirit of God. To such as
place their whole religion in them, they generally
become an occasion of condemning and calumniating
the most virtuous persons.

" 5. Then the Pharisees and scribes asked him,
Why walk not thy disciples according to the tradition
of the elders, but eat bread with unwashen hands?"
One of the greatest marks of the corruption of the
heart is, for a man to place the main of religion in
outward performances, whilst, at the same time, he
violates charity, which is the whole law of God. It
shows great ignorance in the way of salvation, to
disturb the church with unprofitable questions or
trifles, as if the essentials of the gospel were in dis-
pute, and, in the mean time, to neglect the command-
ments of God. The things from which, before our
meals, we ought to wash and cleanse, not our hands,
but our hearts, are the forgetfulness of God's benefits
who feeds us, that greediness and haste with which
we commonly sit down at table, the suggestions to

1

CHAPTER VII. 99

intemperance and sensuality, and the neglect of offer-
ing to God this action, and beseeching him to sanc-
tify it by his Holy Spirit.

" 6. He answered and said unto them, Well hath
Esaias prophesied of you hypocrites, as it is written,
This people honoureth me with their lips, but their
heart is far from me. 7. Howbeit, in vain do they
worship me, teaching for doctrines the commandments
of men."

Sacrifices, fasts, mortifications, and alms, are good
in themselves, but when the heart is not with God,
they are only a body without a soul. Some human
usages are no better than a vain worship, and an
lionour which God accepts not ; and that not only
such of them as are directly opposite to his command-
ments, but those also which amuse, divert, and hinder
the creature from paying to the Creator the necessary
duties of religion. Let my heart draw near thee, O
my God, by the imitation of thy goodness ; since this
is the honour which thou dost require.

" 8. For, laying aside the commandment of God,
ye hold the tradition of men, as the washing of pots
and cups : and many other such like things ye do."

It is a strange instance of corruption, to set the
traditions and ordinances of men in the place of the
commandment of God. Self-love is infinitely pleased
with this change, and with bestowing on pots and
cups that care and application which is due to our-
selves. Nothing is troublesome to us, provided we
be not obliged to change our hearts. If we do not
literally imitate these Jews, let us take heed that we
do not something equivalent.

" 9. And be said unto them, Full well ye reject
E 2

100 ST. MARK.

the commandment of God, that ye may keep your
own tradition."

Self-love inclines us to adore our own inventions,
even to the prejudice of God's commandments. The
openly wicked do not perhaps contrihute so much to
the weakening the truth of the divine law by their
vicious lives, as those who make profession of loving
it do by their explications and relaxations, which are
contrary to the Spirit of God. The former are dis-
credited by their very lives, and make no impression
upon any but such as are like themselves ; whereas
the latter gain credit by their profession, and are
heard with confidence by good men.

" 10. For Moses said, Honour thy father and thy
mother; and, Whoso curseth father or mother, let
him die the death :"

It is a very great proof of the corruption of nature,
that it was necessary to make a law concerning a duty
which one cannot neglect without being unnatural.
Next to God, our parents are the first persons whom
he would have us honour, as being the most lively
images of the First Person of the blessed Trinity,
from whom all paternity in heaven and earth is derived,
and the channels which convey to us the first gifts of
God — being, life, education, subsistence, &c.

" 11. But ye say, If a man shall say to his father
or mother. It is Corban, that is to say, a gift, by
whatsoever thou mightest be profited by me ; he shall
be free."

It is no other than to insult the divine law, to make
a jest of religion, and to trample charity under foot,
for a man to dogmatize against the first by inhuman
and unnatural maxims, to cover himself with the se-

CHAPTER VII. 101

cond as a cloak for this avarice, and to seem to value
himself upon the third at the same time he is de-
stroying it. In vain do men endeavour to colour
over their impiety with the finest pretences imagin-
able : God sees it, God judges it, and will one day
lay it open before the eyes of the whole world.

" 12. And ye suffer him no more to do ought for
his father or his mother; 13. Making the word of
God of none effect through your tradition, which ye
have delivered : and many such like things do ye."

The honour due to fathers and mothers, both by
divine and natural law, consists not in bare words,
but in assistance spiritual and temporal, in respect,
obedience, and obliging carriage, in bearing with the
defects either of temper or of age, and in helping and
supporting them in sickness, poverty, and troubles,
without growing peevish, ashamed, or tired ; and all
this, neither through hypocrisy, interest, or human
regards; but from a sense of duty, out of gratitude,
piety, love, and religion, and to honour our heavenly
Father in his image. To take away from parents
what is due to them, in order to give it to the church,
is sacrilege rather than sacrifice. God will not accept
that from the hand of the priest, which he expects
to receive from us by the hands of our parents.

Sect. II. — It is the Heart ivhich dejiles a Man.

" 14. 51 And when he had called all the people
unto him, he said unto them. Hearken unto me every-
one of you, and understand : 15. There is nothing
from witliout a man, that entering into him can defile
him : but the things which come out of him, those
are they that defile the man."

102 ST. MARK.

This is a rule concerning Christian liberty, of
great use, but understood and followed by very few.
It ought not to serve as a veil to cover intemperance,
disobedience, or want of charity in the use of meats;
but as a direction in order to our living like true
servants and children of God, by the spirit of faith
and charity, by the mortification of the heart and its
passions, by inward and spiritual purity, by adoration
in spirit and truth, by the spirit of the gospel, which
makes Christians, not by the spirit of the law, which
makes only carnal Jews.

" 16. If any man have ears to hear, let him hear."
This rule must needs be of very great importance
to Christians. For our great Master, 1. Calls all
the people unto hira on purpose to tell them only
this : (ver. 14.) 2. He requires of them a particular
attention. 3. He requires it of every one of them
without exception. 4. He exhorts them to endea-
vour thoroughly to understand it. And, 5. He here
lets them know, that in order to do it they have need
of a singular grace, and a particular gift of under-
standing. It was for want of understanding this
rule, that the Jews still remained Jews, adhering to
a mere external way of worship. It is for the very
same reason, that abundance of Christians, even at
this day, serve God like Jews and not like Christians.
*' 17. And when he was entered into the house
from the people, his disciples asked him concerning
the parable. 18. And he saith unto them. Are ye
so without understanding also ? Do ye not perceive,
that whatsoever thing from without entereth into the
man, it cannot defile him; 19. Because it entereth
not into his heart, but into the belly, and goeth out
into the draught, purging all meats?"

CHAPTER VII. 103

Let us fear that raore, which, arising from our-
selves, is lodged in our hearts, than that which enters
from without into our bodies. How could the Jews
possibly know of what remedy and what physician
they stood in need, since they did not well know
either the disease of man, or the.source and cause
of it, which is sin and the corruption of the heart?
The Jew, full of the ceremonial and figurative law,
is mindful only of the external impurities which it
points out, and of the remedies it prescribes, and by
his superstitious exactness increases the number of
them : the Christian, enlightened by faith, applies
himself to discover and know his own heart, his dis-
eases, and his only physician, Jesus Christ.

" 20. And he said. That which cometh out of
the man, that defileth the man.'*

How much ought we to distrust our own heart,
since that which it produces of itself is nothing but
falsehood and sin ! Whatever love of truth and
righteousness it has, must proceed from some other
source. Lord, it is thou who art this source, with-
out which, nothing in me is pure and innocent. Pour
forth on my heart thy celestial water, wash away its
impurities, moisten its dryness, heal its wounds,
soften its hardness, warm its coldness, bring it again
into thy ways, and vouchsafe to guide it therein.

" 2L For from within, out of the heart of men,
proceed evil thoughts, adulteries, fornications, mur-
ders, 22. Thefts, covetousness, wickedness, deceit,
lasciviousness, an evil eye, blasphemy, pride, foolish-
ness : 23. All these evil things come from within,
and defile the man."

The heart of man is by the grace of Christ a

104 ST. MARK.

source of all good ; and of all evil, by its own wicked-
ness. Sin is always committed in the heart before
it appears outwardly. There is no sin without the
love of ourselves; as there is no good work without
the love of God. It is through thy grace, O my
God, that so corrupt a soil as that of my will does
not produce all these accursed fruits. It is through
thy mercy, that whatever of them it does produce is
plucked up and forgotten before thee.

Sect. III. — The Woman of Canaan,

" 24. f And from thence he arose, and went into
the borders of Tyre and Sidon, and entered into an
house, and would have no man know it : but he
could not be hid."

God resists the humble person as well as the
proud : the former, by making him manifest when
he hides himself; the latter, by humbling him when
he exalts himself. An evangelical labourer ought of
himself to be disposed to live private and concealed,
but without any prejudice to what he owes his neigh-
bour. Happy is that person who is made manifest,
not because he will not, but because he cannot be hid.

" 25. For a certain woman, whose young daughter
had an unclean spirit, heard of him, and came and
fell at his feet; 26. (The woman was a Greek, a
Syrophenician by nation;) and she besought him that
he would cast forth the devil out of her daughter."

Every sin is an unclean spirit which possesses the
sinner. It is at the feet of Jesus that he must seek
a remedy for it. Would to God the sinner had the
same zeal and earnestness in regard to his soul which
this woman has for her daughter's deliverance, her

CHAPTER VII. 105

fidelity in not letting slip the opportunity which God
presents, and that humility which causes her to fall
at the feet of the sovereign Physician ! Few mothers
resemble this. The generality, instead of shutting
the heart of their daughters against the evil spirit of
vanity, of impurity, and of the love of the world, or
of endeavouring to cast him out thence, rather set it
open to him a thousand different ways.

" 27. But Jesus said unto her, Let the children
first be filled : for it is not meet to take the children's
bread, and to cast it unto the dogs."

Jesus Christ, faithful to the Jews, notwithstand-
ing their ingratitude, notwithstanding all the evil
eftects of it which he foresaw, by his own example
forbids us to return unfaithfulness for unfaithfulness,
or evil for evil. Let parents learn from him, not to
do any injustice to their children out of revenge or
hatred ; to give those the preference to whom it is
due, and not to favour the rest with a larger share
than the law allows. God tries those on whom he
intends to bestow great favours. A seeming rigour
frequently prepares the way for extraordinary bless-
ings.

" 28. And she answered and said unto him, Yes,
Lord : yet the dogs under the table eat of the chil-
dren's crumbs."

Faith and humility are very ingenious and elo-
quent before God. This woman gives us an idea
of a true penitent, who is willing to be treated with
a holy severity, to be humbled even for the faults
committed in his repentance, to judge himself un-
worthy of the Lord's table; so far is he from being
impatient at being kept back from it, is satisfied with
E 3

106 ST. MARK.

the crumbs, and endeavours in some measure to de-
serve the bread of his soul by exercises of humility,
by the love of God's word, and by prayer. When
God undertakes to humble the sinner, he has no
other part to choose but to submit to his conduct,
and to put himself into a condition of attracting his
compassion.

" 29. And he said unto her. For this saying go
thy way; the devil is gone out of thy daughter.
30. And when she was come to her house she found
the devil gone out, and her daughter laid upon the
bed."

Of how great importance is it to improve all the
opportunities which God vouchsafes us for the ex-
ercise of any virtue; salvation, sometimes depending
upon one single opportunity ! To neglect this and
let it slip, is to hazard all. The devil is not able to
resist humility: even God himself does not. Here
is a great miracle granted to one word of faith, but
of a faith which is itself a gift of God. His good-
ness is so great, that his gifts become our merits.
How great comfort is it to a Christian mother, when
God is pleased at last to grant to her prayers the
salvation of a daughter possessed with the spirit of
the world ! But how few are there who beg this
blessing !

Sect. IV. — The Deaf and Dumb person healed,

** 31. % And again, departing from the coasts of
Tyre and Sidon, he came unto the sea of Galilee,
through the midst of the coasts of Decapolis."

Charity has its rules and measures in the distri-
bution of spiritual good things, as well as in that of

CHAPTER VII. 107

temporal. We do not see upon what account Christ
leaves one country to pass into another: the reasons
hereof are hidden in the secret desixrns of God,-
One advantage which Christ draws from it is, to
show us that he is absolute master of his own gifts,
and that he owes us nothing, to keep men under the
apprehension of losing him, and to induce them to
profit by his word and benefits while they enjoy him.

" 32. And they bring unto him one that was deaf,
and had an impediment in his speech; and they be-
seech him to put his hand upon him."

Human nature was incapable of hearing the doc-
trine of salvation, and of acknowledging its own misery,
when the Son of God came to seek it : and every
sinner left to himself has this double inability in
some degree. A man is deaf and dumb, when he
refuses to hear the truth, to be attentive to it, and to
obey it. Deplorable deafness this, which is volun-
tary, and of which a man is unwilling to be cured :
for as soon as ever he is willing, and humbly begs a
remedy, he is no longer either deaf or dumb. The
charity of the church supplies the sinner's impotency
by her prayers and sighs; and her authority, denoted
here by the imposition of hands, applies those graces
to him which her charity has obtained.

** 33. And he took him aside from the multitude,
and put his fingers into his ears, and he spit, and
touched his tongue;"

How great is the mercy shown towards a sinner,
when God chooses him out of a multitude of others,
on purpose to give him faith, and the grace to con-
fess his name ! Nothing but the merits, word, and
grace of him who is both God and man, can open our

108 ST. MARK.

heart to the truth, can infuse into it the love and re-
lish thereof, and inspire it with courage to confess it.
Every thing is efficacious in Jesus Christ, every
thing is full of virtue, because every thing in him is
united to the word and to the eternal wisdom.

" 34. And, looking up to heaven, he sighed, and
saith unto him, Ephphatha, that is. Be opened.
35. And straightway his ears were opened, and the
string of his tongue was loosed, and he spake plain."

It is by prayer, and the secret sighs of the heart,
that Christ applies his merits, and that the church
does it after his example. If the conversion of a
sinner cost Jesus Christ so many desires, prayers,
and sighs; is it not reasonable that it should like-
wise cost the sinner himself some ? Is it not neces-
sary that his servants, called and separated to this
work, should be men of desires, prayers, and sighs?
That which Christ does here, is the pattern which a
minister of the church ought to follow, who, in the
exercise of his ministry, in performing the ceremonies
of the sacraments, and in pronouncing the words and
prayers over sinners, in the name and by the authority
of the church and of Christ himself, ought to lift up
his heart toward heaven, to groan and sigh in behalf
of those under his liand, and to expect every thing
from him who is the sovereign Master of all hearts.
O Jesus! pronounce over mine, over the hearts of
sinners, and of all those who ought to hear thee and
to speak in thy stead, these words, " Be opened,'*
and thou shalt be immediately obeyed.

" 36. And he charged them that they should tell
no man : but the more he charged them, so much
the more a great deal they published it;"

CHAPTER VIII. 109

A benefit becomes so much the more worthy to be
published, by how much the more he who does it en-
deavours to conceal it. The humility of the bene-
factor, and the gratitude of the receiver, may very
well oppose each other without any prejudice to the
peace of their heart. Though Christ be not here
obeyed, yet his prohibition is not altogether fruitless,
since it affords an instruction for his ministers, and a
pattern for all his members.

" 37. And were beyond measure astonished, say-
ing. He hath done all things well : he maketh both
the deaf to hear, and the dumb to speak."

It is proper only to Christ to make man capable
of hearing the voice of his God, and of praising his
majesty. He did nothing but what was useful and
beneficial to men, because it was for their sakes that
he was made man. That which we owe to the ac-
tions of Christ, is not only to admire what is great
and illustrious in them, but likewise to consider the
tendency and design of them. It is a very great
commendation of a minister, to say, that he does all
things well ; that is, with gravity, modesty, and exter-
nal decency, and with application, piety, and internal
religion. This is the way to make even the deaf to
hear the truth, and to draw from sinners an acknow-
ledgment and confession of their miseries.

CHAPTER VIII.

Sect. I. — The Miracle of the Seven Loaves,

"J. In those days the multitude being very great,
and having nothing to eat, Jesus called his disciples
unto him, and saith unto them,"

110 ST. MARK.

Jesus Christ, the good Shepherd, seems desirous
to take advice of his disciples, thit he may set an ex-
ample to the chief pastors of the church. He per-
mitted this want, and chose this opportunity to feed
this people, on purpose to teach the poor to have
recourse to him as their refuge in their necessities,
and to put the rich in mind, that it is he who keeps
them from falling into poverty, and who gives them
all their wealth and riches.

" 2. I have compassion on the multitude, because
they have now been with me three days, and have
nothing to eat;"

Jesus Christ has had his elect before the law, un-
der the law, and from the time of his incarnation;
which three periods are represented by these three
days : and in all these seasons they have been, and
shall be, with him by means of faith, hope, and
charity. Alas ! how much did those who lived be-
fore the incarnation, long after Jesus Christ, the
bread of heaven, who freely gives himself to us, and
is become our daily bread ! The Jews having nothing
but types and shadows, and carnal sacrifices, incapable
of nourishing the soul, had, properly speaking, no-
thing to eat : in like manner the Gentiles, who had
nothing but what was capable of giving, them death.
All thanks be rendered to thee, O holy and adorable
Victim, true bread of souls, for having had compas-
sion on thy people, and having given them thyself
for their food and nourishment!

" 3. And if I send them away fasting to their
own houses, they will faint by the way: for divers
of them came from far."

Faith grows weak, hope faint, and charity cold,

CHAPTER VIII, 1 1 1

during the pilgrimage of this life, especially in those
who have been a long time at a distance from God,
unless he vouchsafe to . give them new strength.
They come from far who come from the region of sin,
which is so remote from God. Jesus Christ himself
is the living bread, which is the happiness and joy of
angels in the heavenly country, and the strength and
remedy of men in their way thither. Christ does
not feed those who came from far, till he has nour-
ished them a great while with his word, tried their
fidelity and perseverance, and fully known their want
and their hunger. Thus great sinners are to be
treated, before they are fed with the eucharist.

"4. And his disciples answered him, From. whence
can a man satisfy these men with bread here in the
wilderness?"

Nothing here below is capable of supporting,
healing, and satisfying the heart of man. The Holy
Ghost supports it by his strength, Christ heals it by
his grace, and God will satisfy it with his glory.
Can we fear wanting any thing when we have Jesus
Christ with us, when we have him for our pastor?
Yes, Lord, thou art our pastor, and nothing will ever
be wanting to those who trust in thee, and are within
thy fold, which is the church,

" 5. And he asked them. How many loaves have
ye? And they said, Seven."

These seven loaves are emblems of the seven
habitual gifts of the Holy Ghost, of which our
blessed Saviour makes use to weaken in us the con-
trary habits, and to strengthen us against concu-
piscence. O Holy Spirit, who didst rest on Jesus
Christ, in order to fill his members through him, be

112 ST. MARK.

thou our wisdom to raise us to the knowledge of the
mysteries of religion, our understanding to compre-
hend the truths of salvation and our duties, our
counsel in all our doubts, our strength in all our
weakness, our knowledge in whatever belongs to our
vocation, our piety in all our actions, and our filial
and religious fear in all the temptations of this life.

" 6. And he commanded the people to sit down
on the ground : and he took the seven loaves, and
gave thanks, and brake, and gave to his disciples to
set before them ; and they did set them before the
people."

The Word took these seven gifts in his incarna-
tion, inspired them into the apostles by sending the
Holy Ghost, and by their ministry has shed them
abroad in the hearts of all the faithful by the means
of the word and sacraments. Without a new gift,
without the benediction of his actual grace, which is
obtained by prayer, we can make but an ill use of
these habitual gifts. In order to prepare ourselves
for the reception of them, we must humble ourselves,
and adhere to the body of the pastors and true suc-
cessors of the apostles. They are sent by Jesus
Christ to be the dispensers and ministers of these
gifts.

" T. And they had a few small fishes : and he
blessed, and commanded to set them also before
them."

The bountiful hand of Christ's love never blesses
and multiplies, but only in order to distribute :
whereas the niggardly hand of secular love gathers
and heaps together with no other intent but to hoard.
We do not find that Jesus Christ ever gave a bless-

CHAPTER VIII. 113

ing to great riches, but only to some few things ne-
cessary to life : which was to show us, that it is
through his invisible blessing, tliat the poor, who are
religious, always find wherewith to subsist, and are
more contented in their poverty than the rich in their
abundance.

" 8. So they did eat, and were filled : and they
took up of the broken meat that was left seven
baskets. 9. And they that had eaten were about
four thousand : and he sent them away."

The gifts of God fill the heart without being
wasted or diminished, and multiply in all the faith-
ful. It is Christ who blesses our food, and renders it
suflacient for us, when by prayer we in his name and
Spirit bless our provisions before we eat. In doing
this, let us always have before our eyes this blessing
of Christ, and beseech him that his invisible hand
may bless us as well as his gifts, and cause us to use
them after a Christian manner. Bless us. Lord,
and these thy gifts, Sec.

Sect. II. — A Sign refused. The Apostles reproved
for their isoant of understanding.

" 10. ^ And straightway he entered into a ship
with his disciples, and came into the parts of Dal-
manutha. 11. And the Pharisees came forth, and
began to question with him, seeking of him a sign
from heaven, tempting him."

Nothing is sufficient to make him see who is wil-
fully blind. None but Pharisees seek Jesus Christ
to dispute with him. He would have men seek him
as disciples and scholars, not as wranglers and cavil-
lers. Many, even at this day, converse with him and

IH ST. MARK.

Study his truths in the Scriptures, only out of a spirit
of disputation and contest, never satisfied with that
which satisfies all others. New miracles are want-
ing for some sort of persons, and yet they would not
fail to take occasion even from them to raise new dis-
putes.

" 12. And he sighed deeply in his spirit, and
saith, Why doth this generation seek after a sign ?
Verily I say unto you, There shall no sign be given
unto this generation."

The voluntary blindness of the great pretenders
to learning and strong reasoning, is the most deplor-
able condition imaginable, and that out of which they
seldom recover. There is nothing to be done for
these persons, but only to groan and sigh deeply for
them from the bottom of the heart. Miracles are of
no manner of use to those who are resolved not to
believe. For what reason do these Pharisees, and
others like them, seek after signs and miracles, but
only that they may have the pleasure to contest the
truth of them, to nonplus religion if possible, and
to reduce it to want of proof? Let us adore the con-
duct of Jesus Christ, and imitate his wisdom.

" 13. And he left them, and, entering into the
ship again, departed to the other side."

God generally abandons these disputers to the
vanity of their own mind. It is a dreadful judg-
ment when truth withdraws itself entirely from a
person, and leaves, as it were, a chaos or deep sea
between itself and a mind puffed up with pride.
Every one has his share of this spirit, few are sensi-
ble of it, and all ought to fear lest it remove Christ
at a distance from them.

CHAPTER VIII. 1 15

" 14. 51 Now the disciples had forgotten to take
bread, neither had they in the ship with them more
than one loaf.'*

How happy is he whom the relish of Christ's
word causes to forget the necessities of life. This
forgetfulness will be the occasion of new instructions:
for Christ makes every thing contribute to the salva-
tion of his elect.

" 15. And he charged them, saying, Take heed,
beware of the leaven of the Pharisees, and of the
leaven of Herod."

Every state has its leaven, as it has its grace.
The leaven of the pretenders to devotion is hypo-
crisy and envy, that of courtiers and great persons is
ambition and crafty policy. These are two sorts of
enemies which truth and its disciples have most rea-
son to fear. Every one ought to take heed, and to
secure himself from them, not by artifice or violence,
but by arming himself with patience and trust in God,
by adhering steadfastly to the truth, and by continu-
ally watching over himself, that he may not be drawn
away either by authority or deceit.

" 16. And they reasoned among themselves, say-
ing. It is because we have no bread."

The perfect Christian still raises his mind from
sensible things to spiritual : the imperfect lets his sink
insensibly from spiritual to sensible and carnal things.
The more faith decreases, the more a man concerns
himself about the wants of the body, and the more
his sight of spiritual things decays. It is very use-
ful and important for a man to say frequently to him-
self. Eternity is that about which I ought to be
chiefly employed.

116 ST. MARK.

" 17. And when Jesus knew it, he saith unto
them, Why reason ye because ye have no bread ?
perceive ye not yet, neither understand ? have ye
your heart yet hardened ?" * [* Fr, Have ye yet
neither sense nor understanding, and is your heart
continually in blindness ?]

How justly is this reproof due to those Christians
who are altogether taken up with the cares of this
present life ! If this anxious solicitude is blameable
even in the poor; how much more is it so in those
who have necessaries in abundance? To distrust
God, after all which he has done to make known his
providence over mankind, and his fatherly care to-
wards his children, is to want not only faith, but even
sense and understanding. Illuminate us, O Lord,
anew with thy light, and sufter not our hearts to
fall into this blindness !

" 18. Having eyes, see ye not? and having ears,
hear ye not ? and do ye not remember,"

One may well apply this with more apparent truth
to those children of the earth who mind nothing but
earth, and heaping up of riches. They have no eyes
to see the vanity and frailty of these things, no ears
to hear what faith declares to them concerning them,
and no memory to remember how God overturns at
his pleasure the greatest fortunes, and scatters abroad
that wealth wherein they put their whole trust and
confidence.

" 19. When I brake the five loaves among five
thousand, how many baskets full of fragments took
ye up ? They say unto him. Twelve. 20. And
when the seven among four thousand, how many
baskets full of fragments took ye up ? And they said,

CHAPTER VIII. IIT

Seven. 21. And he said unto them, How is it that
ye do not understand?"

The little use we make of God's gifts, our for-
getfulness of his particular benefits, and our not tak-
ing sufficient notice of the visible wonders which he
works every day for us in the world, make it evident,
that sin has spread its darkness over the understand-
ing of man, as well as over his heart. There is need
of somewhat more than miracles to establish faith and
Christian confidence. Without thy grace, O Jesus !
man still remains what he is of himself, even in the
midst of the most surprising prodigies. It is not to
insult thy disciples that thou speakest so harshly to
them in appearance, but to make them sensible of
their condition and their wants, and to oblige them
to put their whole confidence in thee.

Sect. III. — The Blind Man cured.

" 22. f And he cometh to Bethsaida; and they
bring a blind man unto him, and besought him to
touch him."

Jesus employs all means to make us apprehend
this truth. That all human nature is, through sin,
become blind as to the things of God. It was in
order to cure it that he united himself thereto by his
incarnation, and that he has, as it were, touched it
with his person and divine substance so closely as to
make with it but one and the same person. This
cure advances in proportion as Christ unites himself
to any particular soul by faith and charity. Our
heart is like a blind person, which we must frequently
present to Christ, that he may touch it with his in-
visible hand. Charity ought to imitate him in ap-

118 ST. MARK.

plying itself to enlighten those who are ignorant of
their own blindness, and do not desire to be cured
of it.

** 23. And he took the blind man by the hand,
and led him out of the town ; and when he had spit
on his eyes, and put his hands upon him, he asked
him if he saw ought."

The humility, wisdom, and power of the word in-
carnate, concur to the curing of our blindness. Ig-
norance of the truth, or spiritual blindness, is gene-
rally both the daughter and mother of pride. A
man must manage those prudently whom he designs
to cure of this blindness, taking them aside in private
in order to make them sensible thereof, how public
soever it may be. The hand of our blessed Saviour
is an emblem of his healing grace, and of the con-
duct of his ministers. He here uses it to three pur-
poses : — 1. That he may be a guide to this blind man
whilst he continues blind. 2. That he may apply
the remedy to him. 3. That he may give him
imposition of hands. — A man may imitate Christ
herein, 1. By treating the person spiritually blind
with a charitable mildness before his cure. 2. By
applying to him the remedy of evangelical truths
with a great deal of discretion. 3. By praying, and
doing good offices for him.

" 24. And he looked up, and said, I see men as
trees, walking. 25. After that he put his hands
again upon his eyes, and made him look up ; and he
was restored, and saw every man clearly."

The cure of our blindness is only begun here on
earth : for our understanding has some degrees of
darkness which will not be dispersed until we come

X CHAPTER VIII. 119

to heaven. This cure requires abundance of patience ;
because the light of truth does not often enter all at
once into the soul. God would have men learn the
greatness of the evil, the necessity of his grace, and
the difficulty of the cure, from the delay of his light,
and the several degrees thereof through which they
must pass. It is one of the duties of a pastor and
spiritual director, to study this gradual progression,
and not to leave the patient until he is perfectly cured.

" 26. And he sent him away to his house, saying,
Neither go into the town, nor tell it to any in the
town."

When man shall be perfectly cured of his blind-
ness, he will praise God in the eternal silence of his
house. Let us begin the sacrifice of thanksgiving
here below. Retirement of one sort or another is,
as it were, necessary after conversion. When a man
has once received the knowledge of the truth, he must
long meditate upon it in private, feed on it in silence,
and let it take deep root in his heart before he speaks
of it. There is an eagerness to impart it to others,
which does not proceed from God, and may be pre-
judicial to beginners.

Sect. IV. — The Passion foretold, St. Peter re-
buked.

" 27. ^ And Jesus went out and his disciples into
the towns of Cesarea Philippi ; and by the way he
asked his disciples, saying unto them, Whom do men
say that I am ?"

None but Jesus can speak of himself without dan-
ger. It is very advantageous to discourse of his
mysteries in journies and in common conversations.

120 ST. MARK.

It is neither out of ignorance, nor curiosity, nor want
of other discourse, that Christ speaks on this subject ;
but, on the contrary, from a knowledge of the differ-
ent opinions men had concerning him, and from a de-
sire to satisfy their curiosity by the truth, and to avoid
by means of holy instructions the loss of time which
usually attends travelling.

'* 28. And they answered, John the Baptist : but
some say, Elias ; and others. One of the prophets."

The world is blind as to every thing which relates
to Christ. It is not by leaving our understanding
to its own conjectures that we discover Christ and
his truths, but by consulting the Scriptures. Ex-
treme blindness this, that men should be willing to
trust to themselves in this matter without the least
proof or evidence, rather than depend on Christ, who
declares it himself, proves it by miracles, and con-
firms it by prophecies.

" 29. And he saith unto them. But whom say ye
that I am ? And Peter answereth and saith unto him,
Thou art the Christ."

The true knowledge of the mysteries of Christ is
not to be found, but only among the disciples of the
truth and the light. Out of his school, there is
nothing but uncertainty or falsehood. O Jesus !
Thou art the Christ, that is, the Anointed of the
Lord, sent to save the world ; anointed with the Di-
vinity itself, that thou mayest communicate part of
thy unction to thy members. Render me faithful to
this grace in always following the Spirit of the divine
adoption.

" 30. And he charged them that they should tell
no man of him."

CHAPTER VIII. 121

Pride gives men the curiosity to know what the
world says of them : Christ plainly shows that he is
very far from it, since he will not as yet be known.
Truths have their proper time of discovery : let us
not anticipate it. It was necessary that Jesus Christ
should himself bear witness to his divinity before
Pilate, and be the first martyr thereof, to merit for
his disciples the grace to follow his example, and to
bear the same witness by their martyrdom. Until
then, it was their part to be silent.

" 31. % And he began to teach them, that the
Son of man must suffer many things, and be rejected
of the elders, and of the chief priests, and scribes,
and be killed, and after three days rise again."

Christ here gives an abridgment of the mvsteries
of his death and resurrection. It was necessary to
establish the belief of his divinity before he proposed
that of the mystery of the cross. To human under-
standing, these seem to contradict one another; but
it is on this very account that his sufferings are more
amiable to us, and that this mystery is more a mys-
tery of faith. Let us be heartily willing to suffer,
to be rejected of the world, and to be crucified with
Christ, if we desire to rise with him.

" 32. And he spake that saying openly. And
Peter took him, and began to rebuke him."

Corrupt reason often finds somewhat amiss in the
divine conduct. It is always deceived, when it will
needs concern itself to judge thereof and to rectify
it. A pardonable error this in St. Peter, who had
not yet seen the world subjected to God by the cross
of Christ, but intolerable in those who fully know
the -wonders and power of it. Let mv reason,
Vol. II. F "57

122 ST. MARK.

O my God, with an entire submission, continually
adore the infinitely wise contrivances of thy sovereign
reason.

" 33. But when he had turned about, and looked
on his disciples, he rebuked Peter, saying. Get thee
behind me, Satan : for thou savourest not the things
that be of God, but the things that be of men."

Human sentiments are always opposite to the ways
of God. Whoever opposes the love of the cross, is
a satan. Reason, left to itself, is incapable of re-
ceiving the mysteries of faith. Christ looks on his
disciples whilst he speaks to St. Peter, to let them
know that this lesson concerns them all, and us as
well as them. How dangerous a counsellor is na-
tural tenderness in the affairs of salvation ! Men
think to preserve nature, to please a friend, and to
use a penitent gently, by sparing them in what is
troublesome and grievous; and so they ruin them by
a fatal kindness.

" 34. f And when he had called the people unto
him, with his disciples also, he said unto them. Who-
soever will come after me, let him deny himself, and
take up his cross, and follow me."

Self-denial is the abridgment of the morality of
the gospel, which concerns every body, and consists
in renouncing not only some external things, but the
old man entirely; namely, whatever is irregular and
corrupt in the understanding, judgment, memory,
will, and affections, and whatever is therein opposite
to Jesus Christ, his cross, and his gospel. There is
no manner of privilege, no difference in the least, be-
twixt the pastors and the flock, in relation to the
cross and evangelical self-denial. It is for this very

CHAPTER VIII. 123

reason that Christ joins the people with his disciples ;
and, as it were, to justify his conduct towards St.
Peter by the most fundamental part of the gospel.

" 35. For whosoever will save his life shall lose
it; but whosoever shall lose his life for my sake and
the gospel's, the same shall save it."

The love of this present life is contrary to salva-
tion ; a man must lose his life for the sake of Christ
in order to find it again in him. The whole tenor
of the gospel teaches us, that the contempt of this
mortal life is a necessary means to obtain that which
is immortal: but how few are convinced by it? It is
not only before tyrants that we ought to wean our-
selves from the love of life; but much more, while
we are in the midst of the conveniencies and satisfac-
tions of it. The martyrs had only a few days or
hours to fight against it, in the sight of torments and
death : but Christians, during their whole life, are to
maintain their ground against the allurements of
pleasure.

" 36. For what shall it profit a man, if he shall
gain the whole world, and lose his own soul?'*

All gain is loss when a man does not save his soul.
He who possesses all things without God, has no-
thing. No man is so foolish, as to be willing to
purchase an empire at the price of his life ; and yet
the world is full of those pretenders to wisdom, who
give up their salvation and an immortal life for a vain
pleasure, a handful of money, or an inch of land.
How much are the greatest conquerors to be pitied,
if, whilst intoxicated with their victories and conquests
they ravage and lay waste the earth, their own souls
F 2

124 ST. MARK.

are laid waste by sin and passion, and destroyed to
all eternity.

" 37. Or what sliall a man give in exchange for
his souir

A man has but one soul ; and when that is once
damned, there is no recovery. Fatal and dreadful
experience this, when, after having enjoyed pleasures,
riches, and empires a few years, men find, by losing
all in a moment, that all is nothing, and that what-
ever they possessed here is altogether unprofitable for
the other life.

" 38. Whosoever therefore shall be ashamed of
me, and of my words, in this adulterous and sinful
generation, of him also shall the Son of man be
ashamed, when he cometh in the glory of his Father,
with the holy angels."

Men are often too forward rather than otherwise,
highly to commend truth amongst those who love
and honour it : but to bear witness to it before those
who do not favour it at all, is a thing more rare than
can be imagined. We do not sufficiently dread this
terrible threatening. We may flatter ourselves if
we please here below, and by trivial reasons excuse
ourselves from giving testimony to the word of Christ,
and to himself in his servants: the day of the Lord
will disperse all those clouds with which we cover
ourselves, and expose to open view the base interests
which we shall have preferred to those of God and
of his church.

CHAPTER IX. 125

CHAPTER IX.

Sect. I. — The Transfiguration, The coming of
Elias,

" 1. And he said unto them, Verily I say unto
you, That there be some of them that stand here,
which shall not taste of death, till they have seen the
kingdom of God come with power."

God never promises any thing but he gives an
earnest of it even in this life. Christ, by a foretaste
of his glory, confirms the belief of his incarnation,
strengthens the hope of the resurrection and eternal
life, awakens the love of truth, takes off the scandal
of the cross, and encourages to the practice of self-
denial, and all Christian perfection, wherein he had
just now instructed his disciples.

" 2. ^ And after six days, Jesus taketh with him
Peter, and James, and John, and leadeth them up
into an high mountain apart by themselves : and he
was transfigured before them."

After the six days of this present life, the eternal
Sabbath begins upon the holy mountain of heaven;
where Christ entire, consisting of the Head and all
the members, of Jesus and the church, shall be per-
fectly transfigured in glory. O mountain of Sion,
city of the living God, heavenly Jerusalem, church
of the fitst-born who are written in heaven, when will
it be that we shall approach thee ! When will that
glorious transfiguration be accomplished, which shall
change this mortal body, and fashion it like unto the
glorious body of our blessed Saviour !

126 ST. MARK.

" 3. And his raiment became shining, exceeding
white as snow ; so as no fuller on earth can white
them."

The saints in the state of eternity shall become
all shining; they shall be nothing but light and bright-
ness there, both in body and soul, and that without
changing their nature. In order to our bearing in
our body one day the image of Christ, as the hea-
venly and spiritual man, we must now bear in it the
image of him as the man of mortification and repen-
tance. A true Christian, a true penitent, is, as it
were, the fuller of his own flesh, which he takes the
greatest pains to cleanse and whiten by mortification,
and works of repentance. But what is this purity
which giace works in our bodies here on earth, in
comparison of that which glory shall work in them in
heaven ?

" 4. And there appeared unto them Elias with
Moses : and they were talking with Jesus."

The truth which the prophets attested, published,
and honoured with their blood, shall in heaven be in
its full light and triumph. Charity, which the law
pointed at, longed for, and regulated, shall be there
in its fulness and kingdom. There is a perfect agree-
ment betwixt the law and the prophets, betwixt the
gospel and the apostles. Every thing in them all,
tends to make Jesus Christ known, and God in and
by Jesus Christ, to form by faith and charity his
mystical body on earth, and to conduct it up into the
eternal mountain to be glorified there.

" 5. And Peter answered and said to Jesus, Mas-
ter, it is good for us to be here : and let us make
three tabernacles; one for thee, and one for Moses,
and one for Elias."

CHAPTER IX. 127

The church shall there enjoy the fruit of all its
conflicts, a repose which shall never end, and a joy
which cannot be expressed. All the saints under
their adorable Head, shall be there placed in their
proper rank and order, which will make one of the
chief beauties of God's house. Happy those who
dwell in thy house, O my God ! they will for ever
praise thee, and say, " It is good for us to be here.'*
How good, how delectable is it to the brethren of
thy Son, to see themselves all re-united with him in
unity itself!

" 6. For he wist not what to say ; for they were
sore afraid."

The blessed will be there, as it were, intoxicated
with the abundance of heavenly delights. How will
this change agreeably surprise the children of God,
to see themselves on a sudden become, not only like
to angels, but even like the Son of God himself!
They, as well as the celestial powers, cannot but be
filled with a holy dread and amazement at the sight
of the divine Majesty.

" 7. And there was a cloud that overshadowed
them : and a voice came out of the cloud, saying.
This is my beloved Son : hear him."

They shall be hid in the secret place of God's
presence, overshadowed with that cloud of light
wherein God dwells, and shall enter into his bosom,
where they shall for ever hear these words, " This
is my beloved Son." This is the eternal, essential,
and unchangeable truth which thou hast desired,
which thou hast diligently sought, and which thou
hast at last found. Hear it, not with the ears of
thy body, but with thy whole soul; which shall be

128 ST. MARK.

fed, satisfied, and rendered happy thereby to all eter-
nity.

" 8, And suddenly, when they had looked round
about, they saw no man any more, save Jesus only
with themselves."

Then shall the law, prophecies, knowledge,
tongues, ministries. Scriptures, &c. vanish away; and'
the church shall see nothing any more, save Jesus
Christ only in God, and God in him. The sight
of the truth is seldom pure in this life. We seldom
behold, seek, or love it, unveiled and alone. How
many different views, searches, and desires, which are
displeasing to it, are generally mixed with it ! It
is only upon the mountain of the heavenly Sion, that
Jesus Christ and truth are seen alone, and loved
solely for their own sakes.

" 9. And as they came down from the mountain,
he charged them that they should tell no man what
things they had seen, till the Son of man were risen
from the dead."

Till the resurrection of Christ, no eye had seen,
no ear had heard, and no understanding had been
able to conceive, the things which God prepares for
those who love him. Christ teaches us, not to speak
some certain truths at all times, nor to all sorts of
persons; but to proportion our confidence according
to them. Of the twelve apostles there are but three
to whom our blessed Lord manifests his glory before
his death; that they may learn from him a holy dis-
cretion.

" 10. And they kept that saying with themselves,
questioning one with another what the rising from
the dead should mean."

CHAPTER IX. 129

The resurrection is a mystery which is incredible
to human understanding, even to those who have
been a long time in the school of the Son of God,
who have received his instructions, and who have
seen his miracles and glory. It is part of the pru-
dence which a prelate ought to have, not to permit
those to speak in public concerning the truths and
mysteries of religion, who are not as yet thoroughly
instructed therein. It is absolutely necessary that
the Holy Ghost himself should teach a preacher, by
the study of the Scriptures and by prayer, before he
can be fit to teach others.

" 11. f And they asked him, saying. Why say
the scribes that Elias must first come?"

Jesus Christ had his Elias, who proclaimed him
to the world : he will still have some of the same
character throughout all ages, and before his last
coming. It is the office of all preachers, pastors,
and bishops, incessantly to admonish the faithful,
that the day is approaching, that Christ is at the
door, and that he will come at an hour when we think
not. Grant, O my God, that these Elias's may want
neither zeal nor boldness of speech to awaken sinners,
nor grace and unction sufficient to convert them.

" 12. And he answered and told them, EHas verily
cometh first, and restoreth all things; and how it is
written of the Son of man, that he must suffer many
things, and be set at nought."

They who labour in the work of God, and endea-
vour to re-establish Christian morals in the church,
must expect to be treated as Elias, John the Baptist,
and Jesus Christ himself were. A preacher, who is
not disposed to suffer and to be despised, is so far
f3

130 ST. MARK.

from restoring all things, that he is in danger of
losing himself. He who foretold that Christ was
to suffer and to be rejected of the world, has also
foretold the same of his ministers : and therefore, if
the world spare them, it is perhaps because they spare
the world.

" 13. But I say unto you. That Elias is indeed
come, and they have done unto him whatsoever they
listed, as it is written of him."

We ought not to be surprised at seeing the faith-
ful ministers of Christ persecuted, since there is
nothing more clearly foretold in the Scriptures.
The world seems to do unto the Elias's, John Bap-
tists, and their successors, whatsoever it listeth ; but
in truth it does nothing more than that which God
is pleased to permit. The wicked, in spite of them-
selves, accomplish his holy will by the wickedness of
their own, procuring by their persecutions, not only
the happiness of the saints, but also their own misery.
He who foresaw, and has foretold this, has thereby
shown that he is absolute Lord in this respect.

Sect. II. — The Lunatic, Faith. Prayer and
Fasting,

" 14. % And when he came to his disciples, he
saw a great multitude about them, and the scribes
questioning with them. 15. And straightway all the
people, when they beheld him, were greatly amazed,
and, running to him, saluted him."

A man of God imprints a respect and veneration
on the minds of people. Christ often suffers his
disciples and ministers to be pressed hard in a dis-
pute, on purpose that they may know the want they

CHAPTER IX. 131

have of Fiira, and may have recourse to prayer with
the greater earnestness. He sometimes comes to
their assistance in a very surprising manner, to the
end that his own hand may evidently appear, and
that they may not give that to man which is due
only to God.

" 16. And he asked the scribes. What question
ye with them ? 17. And one of the multitude an-
swered and said, Master, 1 have brought unto thee
my son, which hath a dumb spirit; 18. And where-
soever he taketh him, he teareth him; and he foara-
eth, and gnasheth with his teeth, and pineth away:
and 1 spake to thy disciples that they should cast him
out; and they could not."

When Jesus Christ absents himself from us, we
are nothing. A minister must not expect to have
always success in the conversion of sinners. Some-
times the greatest care, application, and talents, sig-
nify nothing ; because God designs to effect the
thing by himself, and to make his ministers more fit
for his work, by making them more humble. Chil-
dren diseased and possessed, are an evident proof of
original sin; because, under a just God, none are
miserable unless they deserve it. Bodily possession
is a consequence and emblem of that of the soul, and
of the dominion which the devil exercises over the
heart by means of the passions.

" 19. He answereth him, and saith, O faithless
generation ! how long shall 1 be with you ? how long
shall I suffer you? Bring him unto me."

Let us imitate, on occasion, the obedience and
charity of Christ, which detained him in the world,
though the incredulity and contradiction thereof were

182 ST. MARK.

a continual trouble to him. How intolerable soever
some ministers and pastors, by reason of their want
of faith, and their other defects, may possible be, yet
Christ ceases not mildly to bear with them, to con-
tinue with them, according to his promise, to work
by their ministry, and even to produce by them ex-
traordinary effects. Whoever finds his endeavours
ineffectual on souls enslaved to sin and the devil,
ought to conduct them to Christ, by addressing him-
self to him in more fervent prayers, or by pro-
curing them the assistance of some others of his ser-
vants.

" 20. And they brought him unto him: and when
he saw him, straightway the spirit tare him ; and he
fell on the ground, and wallowed, foaming."

The devil redoubles his assaults, when he sees that
Christ is ready to wrest a soul out of his hands. A
passionate and headstrong sinner, who hardens him-
self, and obstinately withstands the admonitions and
endeavours of a charitable pastor, is much more to be
deplored than this miserable wretch, who is but an
emblem of the other. There are few passions but
what are able to raise in the soul more violent agita-
tions, than those which in this possessed person give
us so much horror.

" 21. And he asked his father. How long is it
ago since this came unto him ? And he said, Of a
child."

From the very moment that man begins to bear a
body of sin, he begins to be subject to the tyranny
of the devil. He gains his dominion either over'the
soul or the body, according as the will opens to him
the gate of the heart, or as God gives him power over

CHAPTER IX. 133

the body, sometimes to punish sinners, sometimes to
exercise and sanctify the just.

" 22. And oft-times it hath cast him into the fire,
and into the waters, to destroy him ; but if thou canst
do any thing, have compassion on us, and lielp us."

The mischief which the devil does not do, evi-
dently shows, that what he does is by the permission
of a will superior to his. It is this will which we
ought to fear, not the devil, who is only the minister
and instrument hereof. There is nothing which he
would not employ to our destruction, if the creatures
were entirely subject to his power. It is of great im-
portance not to rely too much upon our not having
any inclination to some particular sin, and being well
disposed to the contrary virtue. The devil knows
how to deceive us and change our minds, and to make
us pass from fire to water, and from water to fire. It
is upon the power, mercy, and grace of Christ, that
we must altogether depend.

"23. Jesus said unto him. If thou canst believe,
all things are possible to him that believeth."

Faith is a very great treasure, since nothing is re-
fused to it : but it belongs only to him who gives all
the rest, to give us faith also. Yes, Lord, all things
are possible to him, to whom thou renderestall things
possible by working them in him. Faith, the use,
the increase, and the reward of it — all is a gift of thy
pure bounty.

" 24. And straightway the father of the child cried
out, and said with tears. Lord, I believe; help thou
mine unbelief."

The humble man is himself distrustful of his^faith,
and prays without ceasing for an increase of it. It

134 ST. MARK.

is often so weak, that it scarce deserves the name.
Who amongst us has, after the example of this per-
son, made use of prayers and tears to obtain it ? An
humble acknowledgment of the imperfection of our
faith, and of our other defects, is capable of making
up every thing which is wanting to us; or rather,
nothing is wanting to him who has humility.

" 25. When Jesus saw that the people came run-
ning together, he rebuked the foul spirit, saying unto
him. Thou dumb and deaf spirit, I charge thee, come
out of him, and enter no more into him."

Those who love not either to speak or to hear of
God, are possessed with a dumb and deaf spirit, from
which Christ alone can deliver them. Happy are
they into whom he never enters any more ! What
would not God grant to a faith which is perfect, since
even to an imperfect one he grants much more than
it asks. Jesus Christ never speaks to the devil but
with threats, as to a slave. There are no measures
to be kept, where there is no longer the least hope
of reconciliation or charity.

" 26. And the spirit cried, and rent him sore, and
came out of him : and he was as one dead ; insomuch
that many said, He is dead."

The sinner suffers strange convulsions, when he
endeavours to forsake his inveterate habits ; and espe-
cially a young man who has continued under them
from his childhood. To speak to him concerning re-
nouncing his passions, is almost the same thing as to
deprive him of his life. A young person possessed
by sin, is a very proper instrument of the devil for
all manner of wickedness; and therefore he omits no-
thing in order to secure him to himself. Such a person

CHAPTER IX. 135

is dead to the world, and the world to him, when
once he is thoroughly delivered from this calamity.

" 27. But Jesus took him by the hand, and lifted
him up ; and he arose."

What a happiness is it, when, amidst the pangs
and struggles of conversion, a sinner meets with an
enlightened guide, a charitable hand to lift him up
in his dejection, to comfort him under his pains, and
to lead him into the ways of God ! But what doci-
lity, what respect, what gratitude, does not the invi-
sible hand of Christ, which is concealed under this
visible one, deserve ? May I, O Lord, have neither
motion nor action, but by the guidance of this ador-
able hand, which thou hast been pleased to extend
even unto me !

" 28. And when he was come into the house, his
disciples asked him privately, Why could not we cast
him out? 29. And he said unto them. This kind
can come forth by nothing, but by prayer and fast-
ing."

Nothing is more prevalent against the devil than
prayer and fasting. Priests must make use of them
in converting sinners, if they desire to succeed there-
in. Those sinners, whom God or the church de-
livers sometimes unto Satan, for the punishment of
some very heinous sins, cannot be set at liberty but
by abundance of groans and mortifications. He who,
for his. crimes, is once put into the hands of the exe-
cutioner, has need of very powerful solicitations to
obtain his pardon ; and, with regard to God, such are
only to be found in prayer and penitential exercises.

136 ST. MARK.

Sect. III. — The Passion foretold. The First the
Servant of all.

" 30. f And they departed thence, and passed
through Galilee; and he would not that any man
should know it. 31. For he taught his disciples,
and said unto them, The Son of man is delivered
into the hands of men, and they shall kill him ; and
after that he is killed, he shall rise the third day."

The charity of Jesus Christ towards his disciples
induces him to comfort them with the hopes of his
resurrection, at the same time that he afflicts them
with the prediction of his death. When we cannot
avoid giving affliction to our neighbour, we ought to
give him comfort by the hopes of future happiness.
We must prepare him for a favourable reception of
ungrateful and mortifying truths, by accompanying
them with others more proper to raise and support
the mind.

" 32. But they understood not that saying, and
were afraid to ask him."

The spirit cannot understand what the flesh is un-
willing to suffer. This seed, which Christ seems un-
profitably to cast into a barren soil, will bring forth
fruit in due time. We must not give over instruct-
ing, how dull soever the understandings of men are
as to heavenly truths : the Spirit of God can open
them, as he opened those of the apostles. We
ought to be ashamed of that unreasonable bashful-
ness, which makes us choose rather to continue igno-
rant than to discover our ignorance. Nothing but
humility can secure us from it.

" 33. f And he came to Capernaum : and, being

CHAPTER IX. 137

in the house, he asked them, What was it that ye
disputed among yourselves by the way? 34. But
they held their peace : for by the way they had dis-
puted among themselves who should be the greatest."
How subtile is the poison of ambition ! how diffi-
cult is it for a man to preserve himself from it in this
life ! Humility is peaceable, and always ready to
give place; pride is always disputing about prefer-
ence. If we look narrowly into the world, we shall
find that this is what most generally reigns in all
states and conditions whatsoever. Few people are
heartily willing to be below others ; they find as much
difficulty almost to bear an equality ; and much the
greatest number think of nothing but gaining a supe-
riority. Who would imagine that ambition could
take hold of persons who had forsaken all; and that
the apostolical college should not be exempt from it ?
In short, every body is subject to it, and nobody is

*' 35. And he sat down, and called the twelve,
and saith unto them. If any man desire to be first,
the same shall be last of all, and servant of all."

True greatness consists in renouncing greatness
itself. A man becomes a slave to it, when once he
desires it; he is above it, whenever he despises it.
The primacy or first place in humility, is the only one
to which we are permitted to aspire. To dispute
with secular persons which should be the greatest, is
a thing very opposite to an ecclesiastical spirit. The
only thing of which a minister of Christ ought to be
ambitious, is to be the last of all. Humility must
not be an idle virtue, but a virtue useful to our
neighbour. It places its chief joy, not only in being

138 ST. MARK.

below all, but even in serving all. For true charity
is humble, and true humility is charitable.

Sect. IV. — Children. He who is not against
Christ is for him. A cup of water.

" 36. And he took a child, and set him in the
midst of them : and when he had taken him in his
arms, he said unto them,"

The character, and even the emblem of humility
is dear to Christ. Who does not envy the good
fortune of this child? Who would not have wished
to be in his place? But it is far more advantageous
to be embraced in the arms of his love, than in those
of his flesh. The greater our simplicity and hu-
mility are, the greater share shall we have in his ten-
derness and affection.

" 37. Whosoever shall receive one of such chil-
dren in my name, receiveth me; and whosoever shall
receive me, receiveth not me, but him that sent me."

The education of children is one part of that
which is here so forcibly recommended by Jesus
Christ. Those who have the spirit of simplicity,
humility, and Christian childhood, deserve to be
most regarded and assisted by virtuous people, be-
cause they are treated worst by the world. We
ought to look upon Christ and his Father as present
in those whom we serve and assist. The recom-
mendation of some great person is more sought after
and considered by men, than that of Christ. Who-
ever has faith judges after a very different manner.

" 38. % And John answered him, saying. Master,
we saw one casting out devils in thy name, and he
followeth not us ; and we forbade him, because he
foUoweth not us."

CHAPTER IX. 139

That which John here does, is an example of an
indiscreet zeal for the interests of Christ. The most
holy persons have sometimes occasion to secure them-
selves from secret emulations. We very easily
mingle our own interests with those of God ; and our
vanity uses the glory of his name only as a veil. A
preacher sometimes imagines that his only desire is,
that men should follow Christ, and adhere to his
word ; and it is himself whom he desires they should
follow, and to whom he is very glad to find them ad-
here. John has fewer imitators of that perfect free-
dom from self-interest, which he had after the descent
of the Holy Ghost, than he has of this defect in his
state of imperfection. A man willingly approves
the good which is done by others, when he loves
good for its own sake, and God for his.

" 39. But Jesus said. Forbid him not : for there
is no man which shall do a miracle in my name, that
can lightly speak evil of me."

Christ suffers many things in his church which are
done without his mission; but he makes them con-
tribute to the establishment of his kingdom. What-
ever reason we may have to fear that some persons will
not persevere in goodness, we must notwithstanding
suffer them to continue their endeavours, when they
appear to be any ways useful. God himself autho-
rizes such persons, since it is he who performs the
good in them. It is to make the world promote and
carry on God's work, for a man to engage worldly
people to do good, or to favour the church. And
this is sometimes even a beginning of their salvation.

" 40. For he that is not against us is on our part."

Why should any one suspect evil in the heart.

140 ST. MARK.

when in outward appearance there is nothing but
what is good ? It is very much for the interests of
God and his truth, not to have some certain persons
for declared enemies; it is imprudence not to pre-
serve and improve this advantage.

"41. For whosoever shall give you a cup of
water to drink in my name, because ye belong to
Christ, verily I say unto you. He shall not lose his
reward."

The very smallest services done to our neighbour
shall be rewarded. The intention and design which
we have of doing them to Christ in his members or
ministers, does wonderfully enhance the value of
them before God. They often say in the world,
* Such a person has recommended him to me:' but
when does any one say, * God, Christ, or the gospel,
recommends this poor afflicted wretch, this business,
this oppressed person :' ' Such a one belongs to Jesus
Christ, I owe him, not only a cup of water, but my
assistance, my protection, and if there be occasion,
even my life itself?'

Sect. V. — Offence. The never-dying Worm and
unquenchable Fire. Salt and Peace.

" 42. And whosoever shall offend one of these
little ones that believe in me, it is better for him
that a millstone were hanged about his neck, and he
were cast into the sea."

A man offends, or gives occasion of scandal to his
brother, his own family, and the church, not only by
giving a bad example, but also in suffering that in
them which it is in his power to remove; or by not
giving a good example, when he can, and ought.

CHAPTER IX. 141

Whoever refuses to bear this light yoke of charity,
shall be oppressed with the weight of God's justice,
and cast headlong into hell. He who can excuse
himself in not having a cup of water to give his
brother, cannot excuse himself from giving him a
good example, or at least from not giving him a bad
one. This is the most indispensable duty of Chris-
tian charity.

" 43. And if thy hand offend thee, cut it off: it
is better for thee to enter into life maimed, than hav-
ing two hands to go into hell, into the fire that never
shall be quenched ; 44. Where their worm dieth
not, and the fire is not quenched."

How short and slight is the pleasure of a criminal
touch, and it is purchased at the price of an eternal
and inconceivable pain ! He to whom the manage-
ment of the public money becomes a hinderance of
salvation, or an occasion of sin, ought he to deliber-
ate, whether he shall cut off this hand or not?
Every use of the hand, every employment, state,
and kind of work, whereby a livelihood is gained, are
so many hands which are to be cut off, when they are
inconsistent with salvation.

" 45. And if thy foot offend thee, cut it off: it is
better for thee to enter halt into life, than having
two feet to be cast into hell, into the fire that never
shall be quenched;"

The cutting off of the foot, is the breaking off all
commerce with the world by a holy retirement, when-
ever it becomes necessary to salvation. To quit the
occasions of falling, is not a counsel of perfection, but
a necessary duty; since salvation depends upon it.

" 46. Where their worm dieth not, and the fire
is not quenched."

142 ST. MARK.

Who can conceive the torment of this gnawing
worm, namely, of the eternal reproach of conscience,
when a man shall reflect upon the graces and mercies
of God which he has despised, and on the preference
he has made of the shadow of a momentary happi-
ness, before a substantial and eternal good, which is
God himself?

" 47. And if thine eye offend thee, pluck it out :
it is better for thee to enter into the kingdom of God
with one eye, than having two eyes to be cast into
hell-fire ;"

What precautions do we not take to avoid an in-
fectious air, and to prevent a contagious distemper
from spreading? How much greater reason have
we to shun those persons who are to us an occasion
of sin, were they, on the account of their advice,
protection, and assistance, as dear to us as our hands,
our feet, and our eyes ? How much more still ought
we to cut off all criminal, unprofitable, and dangerous
use of our senses, our mind, and our body?

"48. Where their worm dieth not, and the fire
is not quenched."

These words repeated three times, are as so many
admonitions, to avoid the last, great, general, and
eternal excommunication, which will separate the
sinner from all happiness, and overwhelm him with
all internal and external miseries, denoted here by
the worm and the fire. Let us hearken to this
wholesome advice of our blessed Saviour, while as
yet this worm may be crushed by the contrition of
our heart, and this fire extinguished by the tears of
our repentance.

" 49. For every one shall be salted with fire, and
every sacrifice shall be salted with salt."

CHAPTER IX. 143

See here the greatness, multiplicity, and eternity
of the pains of the damned. They suffer without
being able to die, they are burned without ever be-
ing consumed, they are sacrificed without being sanc-
tified, and salted with the fire of hell, as eternal vic-
tims of the divine justice. We must of necessity be
sacrificed to God after one manner or another in the
state of eternity : and we have now the choice, either
of the unquenchable fire of his justice, or of the
everlasting flame of his love.

" 50. Salt is good: but if the salt have lost his
saltness, wherewith will you season it ? Have salt in
yourselves, and have peace one with another."

The salt of Christian wisdom, which consists in
having a relish only of heavenly things, ought to be
very quick and lively in priests. It belongs to them
to impart this relish to others: but if they have once
lost it, 'how difficultly is it recovered ! This reHsh
and this wisdom seldom return, when the relish and
wisdom of the world have taken their place. True
wisdom produces humility, and humility preserves
peace. O Jesus, eternal wisdom, wholesome salt of
the soul, pattern of Christian humility, and source
of true peace, vouchsafe to give me a relish of God,
humility and peace; preserve in me whatever comes
from thee, and consume the corruption which pro-
ceeds from myself.

144 ST. MARK.

CHAPTER X.

Sect. I. — Marriage indissohihle.

" 1. And he arose from thence, and cometh into
the coasts of Judea by the farther side of Jordan :
and the people resort unto him again ; and, as he
was wont, he taught them again,"

A true pastor is never weary of instructing his
people. He is always ready to communicate him-
self; because the treasure of his heart is always full
of the truths of salvation. His known charity causes
people to seek and apply themselves to him, and this
search and concourse invite and solicit his charity.
Kindle, O Lord, this double zeal, both in the pas-
tors and in the sheep !

" 2. f And the Pharisees came to him, and asked
him. Is it lawful for a man to put away his wife ?
tempting him."

Thus some good pastors, intent on feeding the
flock of God, find themselves opposed by pragmatical
persons, and their sheep disturbed with contentious
and malicious questions. Every age has its Phari-
sees, of whom the devil makes use to tempt the pas-
tors, and whom God permits to do it, in order to
prove the faithful. Lord, do not permit their trial
to be above their strength; and vouchsafe to be thy-
self their strength and their light !

" 3. And he answered and said unto them. What
did Moses command you ?"

In order to free the church from the maxims of
corrupt morality, it is sufficient to refer the followers

CHAPTER X. 145

thereof to the holy Scripture : it is by this divine
word that we must examine all questions which arise
in the church. The way to puzzle and confound
innovators, is to oblige them to explain and prove
their opinions by holy writ.

" 4. And they said, Moses suffered to write a
bill of divorcement, and to put her away."

A loose casuist generally wants either knowledge
or sincerity. This conduct of the Pharisees is but
too frequently imitated, who, being called upon to
produce the primitive law published by Moses, " He
shall cleave to his wife," suppress it, to insist upon a
doctrine which was only tolerated, and to fix upon a
dispensation of this law, which had been extorted, as
it were, by force. Men often substitute, in the room
of the holy law of the gospel, a toleration of some
things, which corruption of manners has introduced
contrary to the gospel itself.

*' 5. And Jesus answered and said unto them. For
the hardness of your heart he wrote you this precept:"

A precept not to divorce, but to write a bill con-
cerning it, which might allay the warmth of a sudden
desire, and give at least time to consider more calmly
of it. There is much more reason for men to humble
themselves, than to boast on the account of dispensa-
tions, when they are granted only " for the hardness
of their hearts." God does by no means authorize
every thing which he tolerates ; and he frequently
permits a less evil, that a greater may be avoided.
It is absolutely necessary to distinguish in the Scrip-
ture that which God commands, that which he coun-
sels, that which he expressly permits, and that which,
out of his infinite patience, he only tolerates or suffers.
Vol. II. G 57

146 ST. MARK.

" 6. But from the beginning of the creation, God
made them male and female."

In the defence of the truth and morality of the
gospel, we must, after Christ's example, not wander
from the subject, but always keep close to the natural
order, to the divine institution, and to the sacred text;
and run things back to their source and original.

" 7. For this cause shall a man leave his father
and mother, and cleavelto his wife ; 8. And they
twain shall be one flesh : so then they are no more
twain, but one flesh."

Marriage betwixt one man and one woman, carries
in it singularity and inseparable society, friendship
and inviolable fidelity, unity and unalterable com-
munity. What weighty reasons, then, ought there
to be for proceeding to a divorce, after so express a
commandment of God, and so forcible a reason laid
down ? For whose sake shall a man and woman part,
if they are not permitted to do it for the sake of fa-
ther or mother ?

" 9. What therefore God hath joined together,
let not man put asunder."

There are four sorts of marriage which cannot be
dissolved, whereof the first is an emblem of the rest:
betwixt man and woman, betwixt the Word and the
human nature, betwixt Christ and his church, and
betwixt God and his elect in heaven. It is a shame-
ful perfidiousness in civil life, to break off a friend-
ship which is within the verge of our power; it is a
crime in religion to violate the conjugal friendship,
of which God is the author, Jesus Christ the pattern,
and the Holy Ghost the bond; and which the end
of marriage, the education of children, the peace of
families, and the public good render necessary.

CHAPTER X. HT

" 10. And in the house his disciples asked him
again of the same matter. 11. And he saith unto
them, Whosoever shall put away his wife, and marry
another, committeth adultery against her. 12. And
if a woman shall put away her husband, and be mar-
ried to another, she committeth adultery."

The union of marriage, honours and resembles that
of Christ with his church, which he will never forsake
to take another, as she will never forsake him. God
suffered divorce in the synagogue, to signify the fu-
ture repudiation thereof; he re-established the indis-
solubility of marriage in the church, to show that she
is the inseparable spouse of Jesus Christ. It is upon
this account that the adulterer does, by his lewdness
and injustice, particularly dishonour Christ and his
church, whose mysterious figure he so shamefully
violates and abuses.

Sect. II. — Little Children blessed,

" 13. U And they brought young children to him,
that he should touch them ; and his disciples rebuked
those that brou<jht them."

Children are the fruit of marriage; their Chris-
tian education, and the care of presenting them to
Christ, that they may become his members, is the
end thereof. They are an unhappy fruit, if they are
not presented to our blessed Saviour, and if he does
not touch them by blessing them, and uniting them
to himself by his Spirit of adoption, in order to make
them members of his body.

** 14. But when Jesus saw it, he was much dis-
pleased, and said unto them, Suffer the little children
g2

148 ST. MARK.

to come unto me, and forbid them not : for of such
is the kingdom of God."

Nothing is more acceptable to God than great
simplicity, how much soever it is despised by the
world. It is to the simple and sincere that God com-
municates himself, them he vouchsafes to honour with
a near access to his majesty, and for them he designs
his kingdom. The Christian childhood consists in
having no more pride, impurity, resentment, craft,
ambition, covetousness, and knowledge of evil, than
children. It is this which renders us conformable,
gives us admission, and unites us to Jesus Christ in
his kingdom. What is here said is not by way of
counsel, but it shows the abso'lute necessity of being
such, at least in some degree, in order to be saved.
It is Jesus Christ who says this; — can we entertain
any manner of doubt concerning it ?

" 15. Verily I say unto you. Whosoever shall not
receive the kingdom of God as a little child, he shall
not enter therein."

To fall back into childhood is the decay of reason,
and the greatest humiliation of man : but there is ano-
ther childhood, which is the glory of a reasonable
creature, and the perfection of reason itself; and this
is to have the docility of a child in respect of the
truths of the gospel. A child which is incapable of
resisting grace, and is, as it were, a rasa tabula be-
fore God, affords a lively representation of that which
grace is able to effect, even in the heart of an old
sinner. If this grace were not all-powerful, who
could ever hope for dispositions so contrary to the
pride of man ? W^ho could aspire to this kingdom ?
'* Blessed is the man whom thou chastenest, O Lord,
and teachest him out of thy law."

CHAPTER X. 149

" 16. And he took them up in his arms, put his
hands upon them, and blessed them."

What care ought not men to take of children, for
whom Christ expresses so great tenderness, whom he
blesses, and takes under his own protection ! The
blessing of the Almighty cannot possibly be ineft'ec-
tual, since he blesses none but those he loves, and
since his love produces the good effect which he re-
quires. If children were incapable of grace and sanc-
tification, what good could Christ do them ? The
church imitates her Head in admitting them to bap-
tism, and opening her bosom to them. Heresy in-
humanly rejects those whom Christ embraces, by
neglecting to baptize them.

Sect. III. — The rich young Man. The danger of

Riches.

"17. 51 And when he was gone forth into the
way, there came one running, and kneeled to him,
and asked him, Good Master, what shall I do that I
may inherit eternal life ?"

How advantageous is it, frequently to ask at the
feet of Christ what we must do in order to our sal-
vation ! It is an excellent practice, provided we per-
form it as we ought. He alone is capable of show-
ing us the way to heaven, being himself the way :
he alone is incapable of deceiving us, since he is the
truth : and he alone is worthy to conduct us to eter-
nal life, being himself that very life.

" 18. And Jesus said unto him. Why callest thou
me good ? there is none good but one, that is,* God."

If the faith of the heart be not answerable to the
confession of the mouth, the humility to the works,

150 ST. MARK.

and the purity of the intention to the fervency of the
action, a man may run to Christ, humble himself be-
fore hira, and ask the best things in the world of
him, without becoming at all better thereby. In
order to pray after a truly Christian manner, it is
necessary for us to be thoroughly convinced of our
own misery, and that God only being the fulness of
all goodness, it is through him only that we can be-
come good.

" 19. Thou knowest the commandments. Do not
commit adultery, Do not kill. Do not steal. Do not
bear false witness, Defraud not, Honour thy father
and mother."

The commandments of God afford us sufficient
instruction : it is often nothing but curiosity which
desires other lights. The law of God makes known
his will; and it is by conforming ourselves thereto,
that we partake of his goodness and holiness. Let
thy law, O my God, be continually the rule of my
behaviour and actions !

" 20. And he answered and said unto him. Mas-
ter, all these have I observed from my youth.'*

Under how great obligations to God does that
person lie, whom he prepossesses from his youth with
the love of his law? It is very dangerous for him
not to have all the thankfulness which he ought for
such a blessing, or to attribute that to himself which
is due only to God. Youth passed in innocence is
a very rare and precious gift: but it often happens,
that when a man has not known sin, he does not
sufficietitly know from whence virtue comes.

"21. Then Jesus, beholding him, loved him, and
said unto him. One thing thou lackest : go thy way.

CHAPTER X. 151

sell whatsoever thou hast, and give to the poor, and
thou shalt have treasure in heaven : and come, take
up the cross, and follovv me."

God cannot love any thing in us but only his own
gifts ; he alone can perfect those which he has be-
stowed upon us. It is sometimes of great advantage
to us, for him not to do this very soon, to the end
that we may know at least, by the difficulty of what
remains to be done, that what we have done already
did not proceed from ourselves, but was a gift of
God. If there be any one irregular inclination in
the heart, this is the very thing which God requires
us to sacrifice to him, without which our salvation is
in great danger.

" 22. And he was sad at that saying, and went
away grieved : for he had great possessions."

Abundance of persons serve God with cheerful-
ness, until he requires them to sacrifice that which
they love to him. A man thinks he loves God above
all things, when at the same time, without being
sensible of it, he loves a little money or some trifle
more than God. Can we look upon riches as an
advantage, when they are certainly an obstacle, either
to salvation, or at least to that perfection which God
requires of us ? This young man had been perhaps
a saint, if he had been poor: so true is it, that it is
oftentimes a misfortune to be rich.

" 23. 51 And Jesus looked round about, and saith
unto his disciples. How hardly shall they that have
riches enter into the kingdom of God !"

Let Jesus Christ threaten the rich, and decry
riches ever so much ; the rich can by no means be
persuaded to be afraid of their condition, nor the

152 ST. MARK.

poor not to envy it. Whoever will not believe wis-
dom itself, and the author of salvation in the business
of salvation, is resolved to shut his eyes and to perish.
That which makes the danger the greater, is, that
men are either least, or rather not at all afraid, in
that state wherein they have most reason to be so.
It is therefore no other than to turn our backs upon
the kingdom of God, for us to have no other design,
but how to raise what the world calls a fortune, and
to heap up riches upon riches.

" 24. And the disciples were astonished at his
words. But Jesus answereth again, and saith unto
them, Children, how hard is it for them that trust
in riches to enter into the kingdom of God !"

The poor are sooner astonished at these words,
than the rich are so much as moved by them : the
reason is, because men see the danger of others bet-
ter than their own. It is much easier for a man to
be contented without those things which he has not,
than to disengage himself from those which he pos-
sesses, and not to trust in them. The poor may
find a sufficient ground of trust and confidence in
their poverty, since the kingdom of God is theirs :
but the rich have reason to tremble in the midst of
their riches. Whoever finds in them his rest, his
joy, and his happiness, never thinks of seeking for
these things in God. And there lies the greatest
misery.

" 25. It is easier for a camel to go through the
eye of a needle, than for a rich man to eiiter into the
kingdom of God. 26. And they were astonished
out of measure, saying among themselves, Who then
can be saved?'*

CHAPTER X. 153

Experience shows but too plainly, bow difficult it
is to root out of the heart the desire of perishing
things. To do this is a greater miracle than to re-
move a mountain. The wealth of a covetous man
is like food incorporated and changed into the sub-
stance of his heart : to take away the former, is to
tear out the latter. He alone can do this who has
the heart of the covetous person in his hand, and can
take out his stony heart, and give him one of flesh.
The world is full of such as say one to another,
" Who then can be saved ?" and yet live as if it
were the easiest thing imaginable.

'* 27. And Jesus, looking upon them, saith, With
men it is impossible, but not with God: for with
God all things are possible."

It is the comfort of the humble, that their salva-
tion is in the hands of God ; and it is the blindness
of the proud, that they would have theirs in their
own. A true Christian is not at all alarmed to find
here, that without grace his salvation is impossible;
because he knows, that God can do every thing for
him, and that he himself can do all things in God
through Jesus Christ. Yes, O my God, to thee it
does belong to work my salvation, because thou canst
do all things in me; and to me to humble myself
under thy almighty hand, because I can do nothing
but by thee.

Sect. IV. — An hwidred-fold promised, PersecU'
tions. The Passion foretold,

" 28. f Then Peter began to say unto him, Lo,
we have left all, and have followed thee."

That man forsakes a great deal, who, having but
g3

154. ST. MARKi

little, leaves it all for the sake of God, and desires
nothing but him. It is a small thing to forsake
external goods, if we do not forsake what is truly
ours, our will and flesh, in sacrificing them to God
by mortification. It is something indeed to strip
ourselves ; but if we design to follow Christ beyond
the sea of this present world, we must, by strength
of arm, cut our passage through the waves to that
place where he expects us ; that is, we must renounce
and do violence to ourselves, in imitation of our head
and pattern.

" 29. And Jesus answered and said, Verily I say
unto you, There is no man that hath left house, or
brethren, or sisters, or father, or mother, or wife, or
children, or lands, for my sake, and the gospel's,
30. But he shall receive an hundred-fold now in this
time, houses, and brethren, and sisters, and mothers,
and children, and lands, with persecutimis ; and in
the world to come eternal life."

Who could believe, that he who leaves his kin-
dred and estate, that he may not be deficient in faith,
truth, and righteousness, and in that perfection which
God requires of him, is rewarded even in this life ?
It is Jesus Christ who says it: it is therefore a mat-
ter of faith. One single degree of grace, which is
a thousand times more valuable than all which a man
can leave for the sake of God, causes him to find an
hundred-fold. Whoever can truly say, that his faith
staggers not at this article, and that he is ready to
follow Christ at the expense of all, what may he not
justly expect from God ! It is very pleasant to serve
a master, who in this world makes his servants rich
in poverty, full of joy in forsaking all things, and

CHAPTER X. 155

happy in the midst of persecutions ; whereas worldly
masters cannot secure their favourites from heing
miserable even in the midst of riches, pleasures, and
the greatest prosperity.

"31. But many that are first shall be last; and
the last first."

What is here said is commonly seen in times of
persecution. A great sinner, who shows himself
faithful to God, makes amends for his past infidelities,
and rises even to the glory of martyrdom ; whilst a
virtuous person who gives way, loses the fruit of all
his good works. It is of the last importance for a
man to be faithful to his duty on some singular oc-
casion. This is often a decisive stroke, and causes
very great alterations. How much greater still is
that which is made at the hour of death betwixt a
proud rich man and an humble beggar, a worldly
person and a true Christian ?

" 32. 5f And they weire in the way going up to
Jerusalem ; and Jesus went before them : and they
were amazed ; and as they followed, they were afraid.
And he took again the twelve, and began to tell them
what things should happen unto him,"

All nature trembles in a man, when God obliges
him to take the way of the cross. Christ goes for-
ward therein, with a firm and even pace, and with a
true courage. He who hazards his life in hopes of
a better fortune, exposes it only because he hopes
not to lose it, and is but the more fond of it on this
account ; as a covetous person is really the fonder of
riches, the more he exposes to the hazard of gaming,
on the prospect of greater gain. True courage con-
sists in the contempt of this present life through the

156 ST. MARK.

hopes of that which is eternal : and this contempt is
so much the greater, the more sure a man is of los-
ing it, as Jesus Christ and the martyrs were.

" 33. Saying, Behold, we go up to Jerusalem;
and the Son of man shall be delivered unto the chief
priests, and unto the scribes; and they shall condemn
him to death, and shall deliver him to the Gentiles:
34. And they shall mock him, and shall scourge him,
and shall spit upon him, and shall kill him; and the
third day he shall rise again."

These two verses contain an abridgment of the
passion of the Son of God. His admirable con-
stancy at the sight of his sufferings, does not proceed
from insensibility or stupidity, but from his immu-
table affection towards his Father; and his inviolable
adherence to his will. Let us, after the example of
Christ, support ourselves under the prospect of the
evils of this life, with the hopes of that which is to
come. The exact accomplishment of this prediction
in all its parts, is an invincible proof both of the
divinity of Christ, and of the religion which he has
established.

Sect. V. — Zehedee's children. The cup before the
Glory.

" 35. 51 And James and John, the sons of Zebe-
dee, come unto him, saying. Master, we would that
thou shouldst do for us whatsoever we shall desire."

Such is the blindness of carnal man, that he would
have God's will directed by his own. Worldly men,
not altogether destitute of faith, are not for going
directly contrary to the will of God ; but they would
fain have his designs fall in with their own, and

CHAPTER X. IST

through this earnest desire, they act at last as if it
were so. It is hut a bad disposition for prayer, to
begin it with prescribing to God what he ought to
give us.

" 36. And he said unto them, What would ye
that I should do for you ?"

He knew better than they that which was in their
hearts; but it was proper that they should discover
it themselves, in the presence of the rest, to the end
that all might be instructed and set right. He seems
disposed to grant them every thing, on purpose that
they may have such trust and confidence in him, as
to dissemble and hide nothing from hira.

o

" 37. They said unto him, Grant unto us that
we may sit, one on thy right hand, and the other on
thy left hand, in thy glory."

How little does man know wherein the kingdom
of Christ consists, and the ways which lead thereto I
Who is there who does not perceive in his heart
some degree at least of this irregular desire? It is
injustice and pride to covet that which does not be-
long to us ; and it is the spirit of the world. There
men think of nothing but how to place themselves,
without troubling themselves at all to consider whe-
ther they injure others, or whether they deserve that
which they desire. Ambition supplies the place of
merit; and every thing is just when it is advantageous.

" 38. But Jesus said unto them, Ye know not
what ye ask : can ye drink of the cup that 1 drink
of? and be baptized with the baptism that I am
baptized with?"

Ambition is blind, and often knows neither what
it does, nor what it desires; because it professes to

158 ST. MARK.

consult neither reason nor faith. We think of no-
thing but human greatness, because we have no per-
fect knowledge of the true. The love of sufferings
and of the cross, ought to be the measure of our
hopes and desires. No other way leads to glory but
that of mortification and the cross. There are in-
ward mortifications, which pierce the heart, expressed
here by the cup which is to be drank of; and there
are outward, denoted by the baptism. We must
have no small degree of faith and of the love of God,
to look upon these things as no other than an agree-
able and delicious draught, or as a refreshing and
wholesome bath.

" 39. And they say unto him, We can. And
Jesus said unto them. Ye shall indeed drink of the
cup that I drink of; and with the baptism that I am
baptized withal shall ye be baptized :"

The ambitious person finds nothing difficult, pro-
vided he can but raise himself. He easily presumes
upon that which he cannot perform, to obtain that
which he cannot deserve. It was but a moment ago,
and these men were seized with fear and amazement
at the bare sight of the way to Jerusalem : but one
passion weakens another, and, like a burning fever,
supplies a man with fresh strength and courage.

" 40. But to sit on my right hand and on my left
hand is not mine to give; but it shall be given to
thern for whom it is prepared."

Jesus Christ is a priest, or rather a high-priest,
who knows not what it is to prefer his friends or re-
lations upon carnal motives, or to satisfy their ambi-
tion. He makes them partakers of his cross : but
as to glory, he refers them for that to his Father.

CHAPTER X. 159

As the cross is the only way whereby we can arrive
at glory ; to promise a persevering love for the for-
mer, is no other than to promise the latter. Grant,
O Jesus, that we may both live and die with thee
under the banner of the cross.

Sect. VI. — Imperiousness forbid,

"41. And when the ten heard it, they began to
be much. displeased with James and John."

The ambition of clergymen is a great scandal in
the church, and is frequently an occasion of emula-
tions, enmities, divisions, schisms, and wars; of all
which the displeasure and indignation of the apostles
give us an imperfect shadow and resemblance. If
apostles, trained up with so much care in the school
of charity and humility, notwithstanding are not free
from this vice; what effects will not ambition produce
in souls, wholly immersed in flesh and blood, which
have no motion but from their passions, no law but
that of their own desires ?

" 42. But Jesus called them to him, and saith
unto them, Ye know that they which are accounted
to rule over the Gentiles, exercise lordship over them ;
and their great ones exercise authority upon them.
43. But so shall it not be among you : but whoso-
ever will be great among you, shall be your minister ;"

Observe here the spirit and rule of ecclesiastical
government : much humility, instruction, and conde-
scension ; no dominion, imperiousness, or harshness.
Men strangely forget themselves, when, in a minis-
try appointed only for the sake of heaven, they are
for contending with the great ones of the earth in
haughtiness and grandeur. It is very difficult to

160 ST. MARK.

support equally the double character of a. spiritual
pastor and a temporal prince; and to join humility
with grandeur, meekness with dominion, and the
constant application of a pastor to the duties of his
function with the care of secular affairs.

" 44. And whosoever of you will be the chiefest,
shall be servant of all."

The greatest prelate in the church is he who is
most conformable to the example of Christ by humi-
lity, charity, and continual attendance on his flock,
and who looks upon himself as a servant to the chil-
dren of God. We do not know what it is to serve
one single soul for the sake of God, in the spirit of
the holy servitude of Christ. It is something far
more honourable, than proudly to command whole
nations, and to govern empires. God requires no-
thing more of his chief ministers than that which
men do every day in order to raise themselves ; which
is, to become the servants of all : but the one is a
servitude oF charity, the other of concupiscence.

" 45. For even the Son of man came not to be
ministered unto, but to minister, and to give his life
a ransom for many."

To serve and to die; this is all which Christ came
into the world to do. There is no slave who serves
his master as this divine Master served his slaves.
After such an example as this, and under such a head,
a Christian, and much more a clergyman, should not
reflect, without some confusion, upon the necessity
under which he lies of being served by others. It
is good to dispense as much as possible with the ser-
vice of others, and to exact none but after such a
manner as is conformable to the spirit of the gospel,

CHAPTER X. 161

and to the example of the Prince of pastors. A raan
ought continually to serve or minister in the work of
salvation, as our blessed Lord did ; and to spare nei-
ther his health nor his life to contribute to the sav-
ing of one soul : this is a duty belonging to the pas-
toral office, upon which he ought to reckon before he
tindertakes it. O sovereign Pastor of souls, renew
in thy church the spirit and zeal of thy sacerdotal
servitude, so little known, and much less put in
practice.

Sect. VII. — The Blind Man of Jericho cured.

" 46. ^ And they came to Jericho: and as he
went out of Jericho with his disciples, and a great
number of people, blind Bartimeus, the son of Ti-
meus, sat by the highway-side begging."

In the cure of this blind man, let us reflect upon
man delivered from blindness of heart, indigence, and
impotency, by the mysteries of Christ's life. Blind-
ness and indigence are not always found together in
the blind of body ; but they are never asunder in the
spiritually blind. Faith is at the same time both the
eye and life of the soul ; and truth is the light and
bread of the heart. O eternal truth ! O heavenly
bread ! grant that I may be always sensible how
much I stand in need of thee, that I may know thee,
go to thee, and feed upon thee.

" 47. And when he heard that it was Jesus of
Nazareth, he began to cry out, and say, Jesus, thou
son of David, have mercy on me."

That which a sinner ought to observe in the cure
of his soul, is, 1. To know his own blindness, and to
be willing to be delivered from it. 2. To have re-

162 ST. MARK.

course to the sovereign Physician. 3. To pray to
him with fervency. 4. To trust only in his mercy.
The cure is far advanced, when once a man begins
to cry out after his deUverer and physician : he is
already freed from a great part of his misery, when
he is become so sensible as to have recourse to mercy.
It is thou, O God of mercies, who hast prevented
me in my blindness, and taught me to call upon thee,
and to lay before thee my misery.

" 48. And many charged him that he should hold
his peace : but he cried the more a great deal. Thou
Son of David, have mercy on me."

The sinner in his conversion ought, 5. Not to
hearken to the world, nor to those who would dis-
courage or divert him from his design ; but to pray
with the greater earnestness. This blind man is
already well enlightened. He knows that the op-
portunities of recovering sight do not present them-
selves every day, and that therefore he must not let
them slip. Truth does not always come to us a
second time : he who lets it pass away from him, is
not sure of finding it again. We sometimes hazard
all by not adhering to it at first with constancy and
perseverance.

" 49. And Jesus stood still, and commanded him
to be called. And they call the blind man, saying
unto him. Be of good comfort, rise; he calleth thee."

The sinner in his conversion ought, 6. To have
a man of God to conduct him to Christ, and encour-
age him under his weakness. What joy and com-
fort is it to a penitent, when he sees that the divine
mercy is moved by his misery ; that it stands still, as
it were, on his account, and hears his prayers ! Hope

CHAPTER X. 163

is firmly established in the heart by prayer, and sup-
plies a man with courage to go to God when he calls
him in that manner which is always efFectual.

" 50. And he, casting away his garment, rose,
and came to Jesus."

He ought, 7. To cast away immediately all out-
ward impediments which retard the efFect of his re-
solutions. 8. To obey him who speaks to him on
the part of God ; and to rise up in order to go near
his Saviour, by walking in the way of good works
and of his commandments. 9. To run to him with-
out delay, and with an ardent faith. The blind man
stands before Jesus without seeing him, yet he be-
lieves and hopes in him ; which gives us a represen-
tation of this life, wherein our cure is wrought under
the obscurity of faith. We shall see this adorable
truth, which is at present veiled from our sight,
when once our cure shall be perfected, our eyes
opened, and the darkness of faith changed into the
light of glory.

" 51. And Jesus answered and said unto him.
What wilt thou that I should do unto thee ? The
blind man said unto him. Lord, * that I might receive
my sight." [* Fr. Cause me to see.]

The sinner in his conversion ought, 10. To for-
get all other wants, and to mention none but those of
his soul in begging mercy. That mercy which the
blind man here asks is, that Christ, by his almighty
power, would be pleased to work a cure in him, and
give him eyes capable of seeing. In like manner,
that which every one, who prays to God as he ought,
asks in proportion, is the operation of his grace in the
heart. Observe here the perfect agreement of grace

164} ST. MARK.

with free-will. God, by his all-powerful will, works
upon the will of man, which is denoted by these ex-
pressions, " that I should do unto thee;" — " cause
me to see." The will of man gives its consent there-
to, wills it, and asks for it, signified by these words,
" What wilt thou?" " Lord, cause me to see."

" 52. And Jesus said unto him. Go thy way ;
thy faith hath made thee whole. And immediately
he received his sight, and followed Jesus in the way."

In the last place, the sinner, after he has received
his cure, observing the rules of justice, ought to be
full of acknowledgment, and to follow Christ by imi-
tating him throughout the whole course of this life.
This blind man's faith made him whole, and saved
him ; but it was the Saviour himself who gave him
this faith. The Scripture, and Christ himself, speak
both of cures and of dispositions which qualify for
them, because these dispositions are no less a gift of
God than the cures themselves, and it is a matter of
faith that he is the author of both. My God, I ac-
knowledge with joy, that thou canst not crown any
thing in me except thy own gifts; and that I have
nothing to offer to thee but what I have received from
thee.

CHAPTER XI.

Sect. I. — Christ's Entry into Jerusalem,

" 1. And when they came nigh to Jerusalem, unto
Bethphage and Bethany, at the mount of Olives, he
sendeth forth two of his disciples,"

Christ, as the victim of God, comes to present
himself at the place of sacrifice. This is not the

CHAPTER XI. 165

action of a mere man, to go thus calmly, in cold blood,
to deliver himself up to his enemies and to meet cer-
tain death. It is thus, O Jesus, that thou intro-
ducest into the world a new philosophy, which con-
sists in the folly of the cross, the contempt of life,
and the desire of death. Lord, let this spirit of
sacrifice fill the hearts of Christians, and make them
become true victims.

" 2. And saith unto them, Go your way into the
village over against you : and as soon as ye be en-
tered into it, ye shall find a colt tied, whereon never
man sat; loose him, and bring him."

This colt is a figure of the Gentiles, a people with-
out any yoke or law, to whom Christ was to send his
apostles : and this action denotes the calling of them,
which we see continually fulfilled, even in our own
days, by missionaries and bishops truly apostolical.
God sometimes sends preachers very far, for a small
number of his elect, who have no knowledge of him,
and are tied fast with the cords of sin, and have never
borne the yoke of any law.

" 3. And if any man say unto you, Why do ye
this? say ye that the Lord hath need of him; and
straightway he will send him hither."

The need which the Lord declares he has of this
colt is, that he may show himself to the people as the
true paschal victim which is necessary for them; that
he may prefigure the triumph of his grace over all
nations; and teach all prelates, after his example, to
retain the marks of modesty and humility in the midst
of the splendour of their dignity, and to renounce all
excess by yielding to necessity.

" 4. And they went their way, and found the colt

166 ST. MARK.

tied by the door without, in a place where two ways
met; and they loose him."

It is no small proof of the faith of these disciples,
who were as yet imperfect, to expose themselves to
the insults of men, in obedience to their Master.
They run the risk of beingcounted no better than
thieves : there are, therefore, some occasions on which
it is necessary for a man to hazard his reputation, as
well as his life, in order to perform the will of God.

" 5. And certain of them that stood there, said unto
them. What do ye, loosing the colt ? 6. And they
said unto them even as Jesus had commanded : and
they let them go."

Nothing resists the word of the God-man, nor the
faith and obedience of a faithful disciple. Let us
learn to avoid all arguing and disputing, whenever
God commands us somethincp above our strength :
and to put our whole confidence in the power of his
will, which can do all things. He accustoms his
apostles to see, that the wills of men are less in their
own power than in that of God ; and that his word
is almighty, even in the mouth of his ministers; to
the end, that men may believe them.

" 7. And they brought the colt to Jesus, and cast
their garments on him ; and he sat upon him."

It is the duty of a priest to bring those souls to
Christ, whom, by his power, he has loosed from their
sins; to spare nothing within his capacity to cover
and secure them from the malice of the devil and the
world ; and to dispose them to bear the yoke of Christ
and his gospel. This is the way to make them hear
a part in the triumphs of our blessed Saviour. Let
us carry Christ in our hearts, and suffer ourselves to

CHAPTER Xr. 167

be guided by him in the road to the heavenly Jeru-
salem, if we desire ever to arrive there with him.
But let us remember, that it will be in vain for us to
undertake to do this, unless he himself vouchsafe to
carry and support us by his grace.

" 8. And many spread their garments in the way ;
and others cut down branches ofFthe trees, and strawed
them in the way."

A man may justly be said to lay all at and under
the feet of Christ, when he looks upon all the things
of this world with contempt, and freely parts with
them to win Christ. The shortest and safest way to
the heavenly Jerusalem is, for men to strip them-
selves of their possessions^ (represented here by gar-
ments,) and to trample underfoot all worldly hopes,
(denoted by the branches of the trees,) in order to
give reception to Christ, and to make him triumph
in their hearts by apostolical and evangelical perfec-
tion.

" 9. And they that went before, and they that
followed, cried, saying, Hosanna ; Blessed is he that
Cometh in the name of the Lord : 10. Blessed be
the kingdom of our father David, that cometh in the
name of the Lord : Hosanna in the highest."

Whatever was done before the incarnation, and
whatever has happened since, was all designed to be
subservient only to Christ and to his glory. He
cometh in the name of his Father; he is the true
David ; and his kingdom is a kingdom of suffering
upon earth, and of glory in heaven. When shall we
behold this glorious kingdom, which the true Israel-
ites expect, for which the children of God iily pray
to their heavenly Father ? when shall we sing a
Hosanna, to be followed with an eternal Alleluja?

168 ST. MARK.

" 11. And Jesus entered into Jerusalem, and into
the temple : and when he had looked round about
upon all things, and now the even-tide was come, he
went out unto Bethany with the twelve."

Christ teaches kings and conquerors to lay down at
the foot of the altar all the glory wherewith they are
encircled. They ought ultimately to refer to God
all the praises which are given them ; to dedicate to
him all their grandeur; frequently to pour out their
hearts before him in the house of prayer, and to offer
them up to him, in order to empty and purify them
from all the vanity which praise is apt to inspire, and
to beg of him the grace not to suffer themselves to be
poisoned therewith. It is neither a wandering mind
nor curiosity which causes Christ " to look round
about upon all things" in the temple, but a zeal for
his Father's glory and for his house, which makes
him search and examine into every thing which may
be therein contrary to the purity of his worship, and
to the edification of his people. This is a pattern for
bishops, archdeacons, pastors, visitors, &c.

Sect. II. — The Fig-tree cursed. The Buyers and
Sellers cast out of the Temple. The power of
Prayer.

" 12. f And on the morrow, when they were
come from Bethany, he was hungry :"

The true hunger of Christ, of which this is only
the figure, is his ardent desire of the salvation of men.
His bodily hunger plainly shows, that the day of his
triumph was to him a day of fasting and mortification.
How ditferent are his festival-days from those of the
world, in which sensuality and debauchery seem to
triumph.

CHAPTER XI. 169

" 13. And seeing a fig-tree afar off having leaves,
he came, if haply he might find any thing thereon :
and when he came to it, he found nothing but
leaves; for the time of figs was not yet."

The faith, hope, charity, and good works of the
faithful, are the fruits with which Christ satisfies his
hunger. Words, promises, barren desires, and out-
ward performances alone, are but useless and unpro-
fitable leaves, upon which he does not feed. Christ
does not, either through ignorance, seek for fruit
where there is none; or through injustice, desire to
find it when there can be none : but he does all this
out of wisdom and goodness, on purpose to raise in
lis, by this figure, a just apprehension of that day
when he will come to examine our lives, and when
there will be no longer any time for the performance
of good works. In order to have some at that day,
we must labour during our whole life.

" 14. And Jesus answered and said unto it. No
man eat fruit of thee hereafter for ever. And his dis-
ciples heard it."

Christ punishes a tree which did not deserve it,
to make us conclude that he would have us understand
somewhat else thereby. God would find in us some
fruits of righteousness at the hour of death, though
that is not the time to begin to produce them. Af-
ter death there are no more good works, there is no
more mercy; nothing is to be found but wrath, bar-
renness, and malediction for the wicked.

" 15. If And they come to Jerusalem : and Jesus
went into the temple, and began to cast out them
that sold and bought in the temple, and overthrew

Vol. II. H 57

no ST. JMARK.

the tables of the money-changers, and the seats of
them that sold doves ;"

Every one of the faithful is the temple of God ; and
therefore ought to have the same zeal for the purity
of his own heart, which Christ had for the sanctity of
the visible temple. Avarice, self-interest, fondness for
temporal things, and all other lusts of this life which
fill the heart, are the buyers and sellers which must be
cast out of this house of God, consecrated by baptism
for the offering up of prayer and adoration to him,
and glorifying his name. He who, instead of seek-
ing the glory of God by the works of a free and dis-
interested charity, seeks therein the applause of men,
is a trader who seeks a temporal and earthly gain, and
not a Christian who seeks God, and worships him in
spirit and in truth.

" 16. And would not suffer that any man should
carry any vessel through the temple."

Let us imitate this zeal of Christ for the sanctity
of God's house. The severity which he exercises
against the profaners of the figurative temple, is but
a shadow of that fury with which he will punish
in hell all those who profane the living temples by
their impurities, their own hearts by their vices, the
churches by their irreverence and impieties, *and the
priesthood of Christ by ambition, by the scandalous
merchandise of benefices, and by corruption of man-
ners.

" 17. And he taught, saying unto them, Is it not
written. My house shall be called of all nations the
house of prayer? but ye have made it a den of
thieves."

The prelates, after Christ's example, ought always

CHAPTER XI. 171

to join the instruction of sinners with the punish-
ment of sin. The church is the place where the
divine commerce of religion is carried on betwixt God
and man, the band of which is prayer; and where
man ought to give himself entirely to God, as God
therein gives himself entirely to man. He who does
it not is a murderer of his own soul, and a thief who
robs God of his right. None but the church can
" be called of all nations the house of prayer:" and
therefore none but that can be the house of God.
The more a Christian applies himself to prayer, the
more his heart is the house of God, in which he lives
and does every thing in his presence.

" 18. And the scribes and chief priests heard it,
and sought how they might destroy him: for they
feared him, because all the people were astonished at
his doctrine."

Truth always makes a division among men. Some
think of nothing but to persecute and suppress it,
while others admire, love, embrace, and practise it.
It is a dreadful thing to see here who they are who
take the resolution to destroy it, without doubt not
imagining they were doing it, but really believing
themselves on its side. There are some particular
seasons, in which it is almost necessary for a man to
lie concealed in the crowd of people, to prevent his
having any hand in the persecution of truth. That
which a man is hindered from doing against it by no-
thing but fear alone, is already done in the heart.

" 19. And when even was come, he went out of
the city. 20. 51 And in the morning, as they passed
by, they saw the fig-tree dried up from the roots."

Whoever is cursed of God for not having per-
H 2

172 ST. MARK.

formed good works, is no longer good for any thing
but to be cast into the fire as a dry stick. The root
of faith remains, during this Hfe, in wicked Christians
who have not the fruits of it : but after death there
is no more faith, no more hope of fruit; the root it-
self being dried up. It is frequently dried up even
in this life, when no care is taken to cultivate it by
Christian vigilance, and to water it with prayer.

" 21. And Peter, calling to remembrance, saith
unto him, Master, behold, the fig-tree which thou
cursedst is withered away."

One of the subjects to which holy persons apply
themselves, is to adore the terrible judgments of the
divine justice on the wicked, while these only blas-
pheme against it. The tree withers away because it
was cursed; but it was cursed only because it was
unfruitful : whereas, when it bore fruit it was the
blessing of God which made it fruitful. Thus it is
from the eternal benediction of God that the fruit of
good works in the elect does proceed ; but it is the
want of good works which is the cause of his male-
diction upon the reprobate.

" 22. And Jesus answering, saith unto them,
Have faith in God."

Let us admire the efficacy of faith or trust in God,
and the force of prayer which is derived from it.
That trust or confidence which obtains miracles, is
neither wavering nor presumptuous, neither inactive
nor too forward. It is very rare for a man to have
a will so closely united to God, as to have, as it were,
a right to be assured of his without the least doubt,
when it is useful or necessary for his glory: but then
he has need of abundance of grace, not to fall from

CHAPTER XI. 173

confidence into presumption. A slothful confidence
which does not pray with earnestness, and an eager
faith which seems to impose a law on God, are equally
unworthy to be favoured with a miracle.

" 23. For verily I say unto you, That whosoever
shall say unto this mountain. Be thou removed, and
be thou cast into the sea; and shall not doubt in his
heart, but shall believe that those things which he
saith shall come to pass; he shall have whatsoever
he saith."

The power of" God is ours, when our heart is en-
tirely his by a faith which is lively and free from all
distrust or doubtfulness. This is the fruit of that
holy and faithful friendship which the Holy Ghost
forms betwixt God and the saints, and which consists
in desiring only the very same things. Nothing is
more or less difficult in respect of him who can equally
do all things, and whom nothing is able to resist.

" 24. Therefore I say unto you. What things
soever ye desire, when ye pray, believe that ye re-
ceive them, and ye shall have them."

We obtain every thing of a father, when we ad-
dress ourselves to him with the confidence of children:
because then love prays in us ; and God can refuse
nothing to that. God promises every thing, without
the least exception or reserve, to prayer; because the
Holy Spirit, who prays in the saints, knows what he
is to ask for them, and cannot possibly ask any thing
but what is holy. Since it is the will of God which,
in praying like Christians, we desire, in and above
all things, a Christian prayer is always heard.

" 25. And when ye stand praying, forgive, if ye
have ought against any ; that your Father also which
is in heaven may forgive you your trespasses."

174 * ST. MARK.

He who carries along with him to his prayers a
spirit of dissension, bitterness, and revenge, brings
back nothing but his own condemnation. Christ
could not possibly have more plainly given us to un-
derstand, that it is charity which must pray, and that
God hears nothing besides, than by requiring this
virtue of us before all things, which reconciles us both
to God and man. The first grace and favour which
God confers on sinners, is the pardon and forgiveness
of their sins: but then this forgiveness belongs only
to those who forcrive.

"26. But if you do not forgive, neither will your
Father which is in heaven forgive your trespasses."

We must have the heart of a brother towards our
neighbour, if we desire God should have that of a
Father towards us. If the dread of being disin-
herited by such a Father, and of losing such an in-
heritance, do not move a revengeful person, he never
had the least notion of what it is to possess God, or
what it is to lose him. One cannot lose him as a
Father and as an inheritance, without having him for
an enemy and a judge. What madness is it, for a
man to choose rather to suffer the vengeance of God
to all eternity, than to lay aside his own, which can
neither last a long time, nor do abundance of hurt !

Sect. III. — J^ij what AutJwrity.

" 27. % And they come again to Jerusalem : and
as he was walking in the temple, there come to him
the chief priests, and the scribes, and the elders,
28. And say unto him. By what authority doest thou
these things? and who gave thee this authority to
do these things ?"

CHAPTER XI. 175

Those who find themselves vanquished by truth,
generally endeavour to reject authority. There are
no persons more forward to demand of others a rea-
son for their actions, than those who think they may
do every thing themselves without control. Blind
priests ! who see not the finger of God, nor his di-
vine authority in the visible and innumerable miracles
of Christ, which plainly authorize his mission and his
conduct, and evidently prove his divinity. Ignorant
scribes ! who talk of nothing but the Scriptures and
the law, and yet do not perceive in Christ the author
and the perfection, the end and accomplishment, the
spirit and the truth of the law, as all the scriptures
declare him to be.

" 29. And Jesus answered and said unto them,
I will also ask of you one question, and answer me,
and I will tell you by what authority I do these
things. 30. The baptism of John, was it from hea-
ven, or of men ? answer me."

An answer worthy of the wisdom of God. Had
he answered, that his authority came from God, he
must have proved it, either by his past miracles,
against which their malice had hardened them, or by
new ones, of which they were altogether unworthy,
and which they would likewise have evaded. The
shortest and surest way is to force them either to
acknowledge the testimony given by John, or to see
themselves reduced to a shameful silence. By obliging
heretics and irreligious persons to explain their own
opinions, one cannot fail of gaining considerably, by
the advantage they will give to the cause of truth,
though against their inclination.

"31. And they reasoned with themselves, saying,

176 ST. MARK.

If we shall say, From heaven ; he will say, Why then
(lid ye not believe him ? 32. But if we shall say, Of
men ; they feared the people : for all men counted
John, that he was a prophet indeed."

What shifts and evasions does the spirit of Adam
seek, that it may avoid yielding to the truth ! When
a man cail no longer withstand the force of it, but only
by insincerity, dissimulation, and artifice, he is con-
vinced, but not converted. Miserable condition this !
for men to set themselves in opposition to truth with
the greater obstinacy, the more they know it; and
to employ that very light which reason receives from
truth, to defend themselves against the light of truth
itself!

" 33. And they answered and said unto Jesus,
We cannot tell. And Jesus answering, saith unto
them, Neither do I tell you by what authority I do
these things."

Christ discovers not himself to hypocrites. That
man is altogether unworthy of the truth, who seeks
it only to oppose it. It is to no manner of purpose
to dispute and reason with those who study only how
to ensnare in their discourse, and to take advantage
of every thing against truth. Such persons show
plainly what concern they have for truth, when they
make use of lies and forgeries to oppress it. Hu-
mility does not oblige any one to give an account of
his conduct to all sorts of persons, nor at all times,
nor in all circumstances, but only to be ready to do
it whenever the glory of God and the benefit of
his neighbour require it.

CHAPTER XII. ItT

CHAPTER XII.

Sect. I. — The Husbandmen Murderers. The Cor-
ner-stone rejected.

*' 1. And he began to speak unto them by parables.
A certain man pLinted a vineyard, and set an hed/^e
about it, and digged a place for the wine fat, and
"built a tower, and let it out to husbandmen, and went
into a far country."

The soul, according to one figurative sense of this
parable, is the vineyard of God. When he created
it, he planted it ; he set a hedge about it, which is
that of his commandments. The wine press, is the
representative sacrifice which causes the blood of
Christ to flow into it. The tower is the church,
the house of prayer, in which the soul, being raised
from the earth, is secure from its enemies, and finds
in the word of God arras strong enough to overcome
them. Our soul is not our own : God, who is the
creator, is likewise the proprietor of it. We hold it
of him, as it were, by lease, only that we may cultivate
it, and render to him the fruits which it is capable of
producing by his grace. Let us take great care that
we be not found, either not having any at all, or
claiming the property of them to ourselves.

" 2. And at the season he sent to the husband-
men a servant, that he might receive from the hus-
bandmen of the fruit of the vineyard. 3. And they
caught him, and beat him, and sent him away empty."

The fruit and product of our vineyard, is no other
than to worship and serve him who gave it lis, and to
h3

178 ST. MARK.

keep his commandments in resisting our evil inclina-
tions. It is very just that he should receive of the
fruit of the vineyard, since it belongs to him, and
since he is at all the charge and expense of the work-
manship by his grace. The divine law, inspirations,
and good motions, are, as it were, the first servants
whom God sends to us, to demand the fruit or pro-
duct of his vineyard. We abuse these when we
despise and reject good thoughts and desires, and
render them useless and inefiPectual, instead of heark-
ening to and obeying them.

" 4. And again he sent unto them another ser-
vant; and at him they cast stones, and wounded him
in the head, and sent him away shamefully handled."

The Scripture is the second servant sent from
God to receive the fruit of his vineyard. To con-
temn the authority of it through pride, not to believe
it through incredulity, to contradict and withstand
the truths contained in it out of a spirit of opposition,
to neglect the reading of it through slothfulness, and
not to obey it through worldly and carnal affection,
is a most heinous offence, when it is voluntary, and
in a matter of importance. The Scripture is a let-
ter from our heavenly Father. We have but little
reverence for such a Father, or love for our heavenly
country, when we despise, neglect, or disrespect the
letters which come to us from thence.

" 5. And again he sent another; and him they
killed, and many others; beating some, and killing
some."

The labours of tlie apostles and their successors,
the exhortations of the pastors, and the examples of
the saints, are the third servant sent by the Lord of

CHAPTER XII. 179

the vineyard. It is a dreadful thing to make no
use of all these, to show no gratitude for them, to
hate the persons on the account of the truth, to de-
spise or hate the truths which they deliver, and to
trample them under foot: these are, in the sight of
God, so many outrages and murders, which will be
severely punished. How much more heinous is it
then to persecute them ?

" 6. Having yet therefore one son, his well-
beloved, he sent him also last unto them, saying,
They will reverence my son."

At length the Son of God himself, as the only
Son of the Lord of the vineyard, is sent in the in-
carnation and in the eucharist, in his name to retake
possession of our heart, which is his vineyard, and
to receive from it the fruit of his graces. We should
be very sensibly affected, were but any thing of the
like nature with this parable to happen in our sight,
even though a father should send his son only for his
own interest : and yet we are altogether insensible
as to that which faith teaches us concerning the only
Son of God, sent into the world, and humbled by
his Father, purely for our salvation. This ought
to convince us that our faith is very weak, and that
our salvation is little regarded by us.

" 7. But those husbandmen said among them-
selves, This is the heir; come, let us kill him, and
the inheritance shall be ours. 8. And th«y took him,
and killed him, and cast him out of the vineyard."

All deadly sins are so many murders of Jesus
Christ. It seems as if sinners had conspired to kill
him by innumerable deaths. The Jews killed him
only when he was mortal : wicked Christians crucify

180 ST. MARK.

him afresh, even now that he is become all-glorious
and immortal. That man renders himself guilty of
shedding his blood, who, by sacrilegious communions,
receives the representation of it unworthily. To
sin, is to renew his death, since it was by sin only
that he died.

" 9. What shall therefore the Lord of the vine-
yard do? He will come and destroy the husbandmen,
and will give the vineyard unto others."

The hour of death and judgment is a dreadful
hour, which we do not sufficiently fear. All is lost
to a sinner when he once leaves this world; he has
no longer a right to any thing, he is not master of
any thing, no not even of his own soul, which is for-
feited to the justice of God, and delivered up to the
devil as the eternal executioner of that eternal justice.

*' 10. And have ye not read this scripture, The
stone which the builders rejected is become the head
of the corner:^'

Happv is that person, who with Christ patiently
bears the contempts, affronts, and persecution of sin-
ners in this life; for he shall certainly have a share
in his exaltation and glory. Christ is to his church
a stone, which is solid by his immortality, white by
his purity; a principal one, as being her head; a
foundation-stone, as author and finisher of the faith ;
and a corner-stone, as being the band and union of
all his members. They whose business it is to build
the spiritual edifice, are sometimes so unhappy as to
reject the most lively and excellent stones. But
God will certainly take care to reserve them their
proper place, and to put them into the building.

"11. This v/as the Lord's doing, and it is mar-
vellous in our eyes?"

CHAPTER XII. 181

It is the joy of the righteous to employ their
minds with admiration on the divine qualities of the
Son of God, on the mysteries of his life, and the
wonders which he has wrought, in order to the re-
demption of mankind, and to the establishment of
his church. Whoever has a true relish of faith,
finds no manner of difficulty in depriving himself of
the vain amusements of this world and of unprofitable
studies, that he may replenish his mind and heart
with the truths of religion, and make the most ex-
cellent knowledge of Christ and his church his chief
pleasure and delight. '" This is the Lord's doing,"
it is his work, and that which is most worthy of him ;
why then should we be so foolish as to seek elsewhere
after something which may be more worthy of us?

" 12. And they sought to lay hold on him, but
feared the people : for they knew that he had spoken
the parable against them : and they left him, and
went their way."

The wicked think of nothing but how to destroy
Christ within them by sin, whereas the saints seek
him upon earth, and adore him in heaven. It is
something, to be so wise as to know when truths
are directed to us : but to make no other use of them
than to be provoked thereby, is the property of the
reprobate. God makes use of human motives, of
the fear and the other passions of the wicked, to put
a stop to their fury, and suspend the execution of
their evil designs, until the very moment in which
he has determined to leave them to themselves, and
to permit them to act as they please. We need
only open our eyes to find sufficient cause to adore
the like conduct of God in all places, at all times,
and on innumerable occasions.

182 ST. MARK.

Sect. II. — God and Cesar,

" 13. 51 And they send unto him certain of the
Pharisees and of the Herodians, to catch him in his
words."

The worldly-minded, and the great pretenders to
devotion, do but too often combine together against
the truth. It is very common for those who can
no longer hold out against the force of truth, to make
use, in order to silence the defenders of it, of such
as have great credit and reputation in the world,
either by reason of their profession of piety, or of
their authority.

" 14. And when they were come, they say unto
him. Master, we know that thou art true, and carest
for no man; for thou regardest not the person of
men, but teachest the way of God in truth : Is it
lawful to give tribute to Cesar, or not? 15. Shall
we give, or shall we not give ?"

The hypocrisy of these men causes them to make
use of truth itself in order to destroy it; and truth
makes use of their own words, to confound them.
Praise is a very dangerous snare. It is a virtue to
praise good men, when it is done without any pre-
judice to truth, and when the intention is good : but
it is no other than flattery, when praise, though ever
so well-grounded, is given with an ill design. Gene-
rosity and zeal are virtues, which are essential in a
minister of Christ : but for such a one to value him-
self on the account of his zeal and generosity, is a
dangerous vice, which may spoil all his other virtues.
It is not sufficient for a man " to teach the way of
God in truth," but he must do it likewise in charity

CHAPTER XII. 183

and prudence ; having a regard to persons, not with
respect to the matter of the truths, but to the man-
ner of speaking them.

" — But he, knowing their hypocrisy, said unto
them, Why tempt ye me ? Bring me a penny, that I
may see it. 16. And they brought it. And he saith
unto them. Whose is this image and superscription ?
And they said unto him, Cesar's. 17. And Jesus
answering, said unto them. Render to Cesar the
things that are Cesar's, and to God the things that
are God's. And they marvelled at him."

True piety alone knows how to render to God that
which is due to him, without refusing to princes what
belongs to them. It is our duty, neither to forbear
speaking the truth through fear of displeasing men,
nor to speak it with a design to please them, nor to
have any regard to the judgment they may pass either
on our silence or our freedom, but to regard only the
judgment of truth itself. The wicked do not indeed
deserve that truth should be taught them, when they
ask for it out of hypocrisy ; but truth deserves to have
testimony given to it, whenever its interest depends
thereupon. God gives to the upright in heart the
dexterity to avoid the snares of hypocrites, and to
oblige even them to be instrumental in promoting the
cause of truth.

Sect. III. — The Resurrectio7i, aiid Angelical state.

" 18. f Then come unto him the Sadducees,
which say there is no resurrection ; and they asked
him, saying,"

The devil gives no truce or respite to the Chris-
tian, any more than his ministers did to Christ.

184 ST. MARK.

When one temptation does not prevail, he imme^
(liately raises up another. Let watchfulness and
prayer keep us continually in a readiness to fight
against this enemy, and to avoid his snares.

*' 19. Master, Moses wrote unto us. If a man's
brother die, and leave his wife behind him, and leave
no children, that his brother should take his wife, and
raise up seed unto his brother."

Moses and the prophets, the priests and the doc-
tors of the law, are dead, without raising up any chil-
dren to God, having made only slaves by fear. Christ
alone hath raised up some to him, because he brought
with him the spirit of adoption, which is the love of
God; but still in a greater number after his death,
and by his brethren the apostles, who espoused the
church in his name, as his proxies and vicars.-'—
Would to God that this heavenly spouse were given
to none but the true brethren of Christ, who, by the
conformity of their manners and conduct with his, and
being filled with his zeal and spirit, might continually
raise up children to God.

'' 20. Now, there were seven brethren : and the
first took a wife, and dying left no seed. 2\. And
the second took her, and died, neither left he any
seed: and the third likewise. 22. And the seven
had her, and left no seed : last of all the woman died
also."

Happy is she who has but one eternal husband,
who shall never be taken from her by death, and
who will make her fruitful in good works ! By such
examples as this, God plainly shows that it is he who
gives fruitfulness ; and that, without his blessing,
every thing is barren. Such a barrenness is like-

CHAPTER XII. 185

wise frequently the just punishment of irregular de-
sires.

" 23. In the resurrection, therefore, when they
shall rise, whose wife shall she be of them ? for the
seven had her to wife."

How carnal are the thoughts of carnal men con-
cerning the life of heaven, and how unworthy of that
blessed state ! We must lose all the ideas of what-
ever passes upon earth, in order to frame one which
may at all come near the true nature of that eternal
happiness. The creature shall belong only to its
Creator; man shall live only for his God. She who,
while she was on earth, left her father and mother to
cleave to her husband, shall then leave both her hus-
band and herself, to cleave eternally to God alone.

" 24-. And Jesus answering, said unto them, Do
ye not therefore err, because ye know not the scrip-
tures, neither the power of God?"

The carnal Jews did not know nor understand the
Scriptures, because they comprehended not the spirit
of them, but explained, according to the letter only,
those spiritual and eternal promises, which were
wrapped up in the types and shadows of the law, as
in a veil. Thus they were far from comprehending
the nature of that land of promise, which is the land
of the living — of that Jerusalem, of which God him-
self is the founder and builder — of that heavenly
mountain, where the eternal covenant of the chosen
people with their God shall be perfected — of that
glorious temple, which is the bosom of God himself
— of that tabernacle, which the Lord hath pitched
and not man — of that High Priest of good things to
come, who is himself his own altar and sacrifice with

186 ST. MARK.

his church — and of that promise, which was to be
fully accomplished only in heaven, namely, That
they should be the people, disciples, and children of
God ; and that he would be their God, their Teache-,
and their Father. Let us, if we can, comprehend
the power of God ; and then we shall easily compre-
hend how he will fulfil all this in his elect.

" 25. For when they shall rise from the dead,
they neither marry, nor are given in marriage; but
are as the angels which are in heaven."

When man entire shall be once put into posses-
sion of all the rights belonging to the adoption of the
children of God, he will then, without losing any
thing of his nature, become altogether spiritual and
heavenly ; because the Holy Ghost will perfectly
possess both his soul and his body. Every other al-
liance shall be annihilated, when that of the church
with God shall be consummated. Let us, as much
as possibly we can, begin here below the life of an-
gels, by purity; by fidelity, in doing every thing as
in the presence of God; by charity, and by the prac-
tice of all other divine virtues; to the end that we
may continue it in heaven.

*' 26. And as touching the dead, that they rise;
have ye not read in the book of Moses, how in the
bush God spake unto him, saying, I am the God of
Abraham, and the God of Isaac, and the God of Ja-
cob ? 27. He is not the God of the dead, but the
God of the living : ye therefore do greatly err."

God is pleased with the remembrance of those
whom he has sanctified ; and glories more in being
called the God of two or three just persons, than the
God of heaven and earth. God is, in a most pecu-

CHAPTER XII. 187

liar manner, the God of these patriarchs, being their
proper good, their inheritance, their crown, and ex-
ceeding great reward, which they are to possess in
virtue of his promises : Gen. xv. 1. He is the su-
preme Good, or the '' rewarder of them that dili-
gently seek him," (Heb. xi. 6.); the God for whom
Abraham and his children forsook all and gave all,
(ver. 8, 17.) upon the prospect of the resurrection,
(ver. 19.) and of the reward, (ver. 20.); the God of
whom he expected something very different from the
land of Canaan, in which he only " sojourned, as in
a strange country, dwelling in tabernacles with Isaac
and Jacob," (ver. 9.) who always looked upon them-
selves as " strangers and pilgrims on the earth,"
(ver. 13.) desiring earnestly that heavenly country,
wherein " he hath prepared for them a city:" (ver.
16.) and it is upon this account that " he is not
ashamed to be called their God."

Now God cannot be, in this sense, *' the God of
the dead;" since he cannot be possessed by those
who are no more, nor be the proper good, inherit-
ance, and reward of any but " the living."

Since then, all these saints " died in faith, not
having received" the good things which God had
promised them with an oath; (ver. 13, 39.) and since
God is faithful, and utterly incapable of failing in
the performance of his word and promises; (chap.
vi. 17, 18.) there must necessarily be another life,
wherein the heirs of the divine promises may receive
the effect of them, both in their souls, by which they
are men, and in their bodies, without which they are
not such, in which they received these promises, and
with which, as the companions of their labours, they

188 ST. MARK.

served God. The soul therefore must be immortal,
and the body must be re-united to the soul by the
resurrection, that they may together enjoy God as
their reward, and possess him as their property and
inheritance to all eternity.

Sect. IV. — The love ofGod^ and of our Neighbour.

" 28. 51 And one of the scribes came, and having
heard them reasoning together, and perceiving that
he had answered them well, asked him. Which is
the first commandment of all?"

Amongst a great number of enemies to the truth,
there is always found some person who receives it
and profits thereby. God by this gives some com-
fort to an evangelical preacher. One truth estab-
lished and well rooted in the heart, produces in it a
desire of knowing others. Nothing is more capable
of inspiring men with the love of God's law, and of
encouraging them to the practice of it, than the be-
lief of another life, and of the resurrection of the
dead, which supposes the immortality of the soul.
Let us often draw near to Christ by prayer, and
humbly beseech him to teach us this " first com-
mandment of all," by speaking to our heart, and en-
graving it therein by his Spirit and his grace.

" 29. And Jesus answered him. The first of all
the commandments is, Hear, O Israel ; The Lord our
God is one Lord :"

Observe here, in what true religion does consist :
in hearing, believing, and loving God without re-
serve. The unity of God is the foundation thereof.
Happy this people to whom God made himself
known, to whom he taught his law with his own

CHAPTER XII. 189

mouth, and to whom he gave himself, had they but
known, served, and loved him with all their heart !
Happy that man to whom God has vouchsafed to
impart the knowledge of his name, and of the Trinity
of his persons, provided he be faithful and grateful,
and serve him as the God of his heart ! Say unto
my soul, O Lord, that thou art my God, and ray
only God : but speak it as God, at the same time
taking full possession of my heart, as the sole Lord
and Master of it.

*' 80. And thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all
thy mind, and with all thy strength. This is the
first commandment."

God will be loved in truth and with all the heart :
and they know not what it is to love God, who suffer
themselves to be taken up with any thing whatever,
which may drive away, diminish, or divert that love
which is due to him. It is by loving God, that we
serve and worship him in this life; it is by the same,
that we find and possess him in the other : and as we
cannot possess him but with all our heart, so we
must also love him with all our heart. It is love
which gives motion to the heart, which inclines the
soul as its bias, which fills the mind with thoughts,
and which takes up and employs our whole strength.
To the end, therefore, that all our motions, inclina-
tions, thoughts, and strength, may be directed to
God, it is necessary that our whole love be the love
of God.

" 3L And the second is like, namely this. Thou
shalt love thy neighbour as thyself. There is none
other commandment greater than these."

190 ST. MARK.

It is a duty to love our neighbour, if not as much
as ourselves, at least in the same rank wherein we
ought to love ourselves, desiring for him an exemp-
tion from the same evils, the enjoyment of the same
good things, and above all, of the sovereign, un-
changeable, and eternal Good. There is no true
love of our neighbour but the Christian love, which
desires that he may enjoy God : for that alone can
be true, which desires for him the possession of that
good which only can make him happy.

" 32. And the scribe said unto him, Well, Mas-
ter, thou hast said the truth : for there is one God ;
and there is none other but he:"

One only God requires one heart, and one love.
The sacrifice of faith and charity is the only sacri-
fice which can be worthy of God. Love in this
life, is an inclination whereby the creature seeks its
chiefest good ; as love in the other, is that compla-
cency whereby it rests in the enjoyment of that good.
No other deserves in the least to be sought, except
that alone, in which we are to rest eternally as in the
fountain of all good.

" 33. And to love him with all the heart, and
with all the understanding, and with all the soul, and
with all the strength, and to love his neighbour as
himself, is more than all whole burnt-offerings and
sacrifices."

How great is the goodness of God to require no-
thing of us but our heart, devoted to him by love,
and to give us even that which he requires ! Who,
after this, can desire to free himself from so amiable
an obligation ? Our sacrifice is within ourselves :

o

that which God requires of us is not a victim of a

CHAPTER XII. 191

different nature, but our own heart, which he would
have us sacrifice to him by evangelical self-denial,
mortification, and the fire of charity. No sacrifice
can please God without this, and this alone can
please him without any other.

"34. And when Jesus saw that he answered dis-
creetly, he said unto him. Thou art not far from the
kingdom of God. And no man after that durst ask
him any question."

To love and to assert the truth when an occasion
offers, is oftentimes a considerable step towards sal-
vation. It is a great matter for a man to know his
duty, and to be convinced of the obligations under
which he lies; but this does not immediately bring
him to the kingdom of God. " God is love; and
he who dwelleth in love, dvvelleth in God, and God
dwelleth in him," and lives and reigns in him by his
Spirit. A silence of assent and submission, is a
silence useful to salvation : but a silence of weakness
and obstinacy, is the condemnation of the enemies of
the truth.

Sect. V. — Christ the Lord of David. Proud
Teachers.

" 35. f And Jesus answered and said, while he
taught in the temple, How say the scribes that Christ
is the son of David? 36. For David himself said
by the Holy Ghost, The Lord said to my Lord, Sit
thou on ray right hand, till I make thine enemies
thy footstool."

Faith alone, which knows what Christ is by his
divine nature, and what he is become by his mercy,
knows how to reconcile the seeming contradictions

192 ST. MARK.

which are in this divine compound, God-man : son
of David, by his birth according to the flesh ; and
Lord of David, by his eternal birth in God his
Father, as also by the rights of his third birth,
namely, his resurrection, which placed him at the
right hand of his Father. Now is the time in which
we must choose where we will be to all eternity :
either under his feet as rebellious slaves, subdued by
his power, and subjected to his justice, or in his
body as faithful members, sanctified by his Spirit,
and obedient to their head. Let us make our choice,
there is no time to be lost.

"37. David therefore himself calleth him Lord;
and whence is he then his son ? And the common
people heard him gladly."

The relish of God's word is much greater in
those who abound in simplicity and faith, than in
those who have a large stock of wit and learning. It
is necessary for us to love the truth, if we would re-
joice in seeing it triumph ; but to love it as we ought,
we must love nothing which it condemns, and every
thincp which it commands.

" 38. % And he said unto them in his doctrine.
Beware of the scribes, which love to go in long
clothing, and love salutations in the market-places,
39. And the chief seats in the synagogues, and the
uppermost rooms at feasts; 40. Which devour wi-
dows' houses, and for a pretence make long prayers :
these shall receive greater damnation."

Hypocritical teachers and directors of the con-
science, are those of whom we ought to have the
greatest distrust. We may discover them by the
following marks. L When we observe that they

CHAPTER XII. 193

seek to distinguish themselves by external singulari-
ties. 2. When they love every thing which may
gain them esteem. 3. When the}'^ desire to have
the preference before others in matters of religion.
4. When they love to be distinguished in public as-
semblies. 5. When they endeavour to draw all the
wealth they can from the women under their care.
6. When they affect to appear as men who have the
gift of prayer. — What a sad misfortune is it, that
men should live like Pharisees under the gospel, and
mix hypocrisy with a religion which ought to be
nothing but spirit and truth ! There is no person
indeed in the world, but either seeks a false glory,
or is not altogether insensible thereto; because there
is none who has not some degree of pride : but there
are known hypocrites, and there is a pride full of
artifice and design, which must not be gently treated.
There is nothing so directly opposite to that chaste
and sincere love which we owe to God, as this unjust
desire of distinction and preference.

Sect. VI. — The JVidow who cast vito the Trea-
sury of her want.

"41. 51 And Jesus sat over against the treasury,
and beheld how the people cast money into the
treasury : and many that were rich cast in much.
42. And there came a certain poor widow, and she
threw in two mites, which make a farthing."

The notice which Christ takes of these offerings
gives us to understand, that God judges even at pre-
sent of all the alms which are given by men, but
that he does not judge of them as men do. They
are not the rich upon whom Christ fixes his eyes ;
Vol. II. I 57

194 ST. MARK.

but it was only for the sake of this poor widow that
he came hither, and sat, and beheld the rich and
their offerings. It is of little consequence to this
poor woman, to be either neglected or despised by
every body, while the rich are respected, and their
liberality admired; the approbation of Christ alone
is of more advantage to her than every thing in the
world, and supplies the want of every thing besides.

" 43. And he called unto him his disciples, and
saith unto them. Verily I say unto you, That this
poor widow hath cast more in than all they which
have cast into the treasury:"

It is of importance, that prelates and ecclesiastical
persons should know perfectly how to value good
works, and to judge of them, not as the world, but
as God judges. It is for this very purpose, that
Christ expressly calls the apostles, and makes them
come to behold this sight. He vvho equally sees the
hand and the heart, judges of the former only by the
latter. It is matter of great consolation for the poor,
to be able to give even more than the rich, and to
surpass them in liberality.

" 44. For all they did cast in of their abundance;
but she of her want did cast in all that she had, even
all her living."

One single farthing, given by a person in want,
and with a free heart, is more, in the sight of God,
than millions given by the rich, and with a heart not
truly Christian. We give the more, the less we
reserve to ourselves in proportion to what we give.
Never did any king come near the liberality of this
poor widow, who reserves nothing for herself. This
alms has enough in it to humble both the rich, who

CHAPTER XIII. 195

by reason of covetousness, give but little, and the
poor, who through a distrust of Providence, give no-
thing at all.

CHAPTER XIII.

Sect. I. — The Destruction of Jerusalem. False
Prophets,

" 1. And as he went out of the temple, one of his
disciples saith unto him, Master, see what manner of
stones and what buildings are here !"

The world admires a stately and magnificent tem-
ple : but the temple which attracts the eyes and the
heart of Christ, as worthy of God and framed by his
Spirit, is a heart which resembles that of this poor
widow, a heart consecrated by charity, wherein God
makes his abode, and in which this virtue worships
him, sacrifices itself to him, mourns continually in his
presence, and there feeds upon his divine word.

" 2. And Jesus answering, said unto him, Seest
thou these great buildings ? there shall not be left one
stone upon another, that shall not be thrown down."

Christ bears with the simplicity of his disciples,
who would have him admire a temple of which he
was himself the model, and which was only a figure
of his body: but he makes use of this simplicity to
instruct them, to take off their minds from this visi-
ble temple, and to give them a foresight of that jus-
tice which he was to exercise upon this building, on
the account of the Jews. Nothing of that which is
to be destroyed is worthy to be the true temple of
God. It is in a poor and humble heart that he de-
I 2

196 ST. MARK.

lights to dwell. Happy that, in which God alone is
adored and loved !

*' 3. ^ And as he sat upon the mount of Olives,
over against the temple, Peter, and James, and John,
and Andrew, asked him privately, 4. Tell us, when
shall these things be ? and what shall be the sign
when all these things shall be fulfilled ?"

Christ gives occasion to the apostles to pass from
a vain and unprofitable curiosity to one which is holy
and of great advantage. Let us study to imitate him
on proper occasions. Those who arc commissioned
to proclaim to the world the judgments of God and
the miseries to come, may seek after the knowledge
and the signs of tliem with success, not in the stars,
nor in vain predictions, but in the Scriptures.

" 5. And Jesus answering them, began to say.
Take heed lest any man deceive you : 6. For many
shall come in my name, saying, I am Christ; and
shall deceive many."

A great number of deceivers is one of the signs
of the end of the world. It is a terrible judg-
ment upon men, for them to believe that they are
consulting a man of God who may instruct them,
while they are consulting only a seducer who deceives
them. Let us beg of God to preserve us from it.
The expectation of new and extraordinary things, is
an occasion of which the devil generally makes an ill
use in order to deceive men. An author of heresy
or schism, an usurper of Christ's authority, a mini-
ster without mission, these are all so many false
Christs, whom we must carefully avoid as so many
seducers.

CHAPTER XIII. 197

Sect. II. — Persecutions. The assistance of the
Holy Ghost. Perseverance.

" 7. And when ye shall hear of wars, and rumours
of wars, be ye not troubled : for such things must
needs be; but the end shall not be yet."

That person well deserves to be envied, who,
amidst the most tempestuous troubles of this world,
lives in a profound calm, as a citizen of another
world raised above this. When a man once tho-
roughly knows this present world, what its spirit is,
and what the end of it is to be, he is prepared for all
events, and is troubled at nothing. We do not suf-
ficiently consider all the commotions of empires, and
wars of nations, as being in the hand of God, and
making part of his judgments. All these things
must needs come to pass, but wo unto those by whom
they come !

" 8. For nation shall rise against nation, and king-
dom against kingdom ; and there shall be earthquakes
in divers places, and there shall be famines and
troubles : these are the beginnings of sorrows."

All the afflictions and miseries of this life are but
the be";innin(T of hell to the wicked : but to the elect
they are a purification. To the former they are the
occasion of new sins; to the latter, they are, as it
were, a glass, which represents to them their rebel-
lion against God, the insurrection of their passions,
their immoderate fears of the evils of this life, their
vain hopes, and their hunger after its false enjoy-
ments ; and at the same time, a means of making
some little amends for all these disorders by repen-
tance and mortification.

198 ST, MARK.

" 9. But take heed to yourselves : for they shall
deliver you up to councils ; and in the synagogues ye
shall be beaten : and ye shall be brought before rulers
and kings for my sake, for a testimony against them."

Let us take heed to ourselves; not that we may
avoid persecution and disgrace from men, for this is
the lot of the true disciples and ministers of Christ;
but that we may receive them like Christians, and in
the spirit of our Master. The true way to secure
ourselves from the terrors of God's judgment, is to
be little concerned at the judgment and anger of men;
and to bear testimony to Christ by our words and
actions, without any dreadful apprehensions of what
we may suffer on that account.

" 10. And the gospel must first be published
among all nations."

The faith is universal as well as the church. They
have an equal extent, and the one cannot be without
the other: the faith being the foundation of the
church, and the church being the house, the pillar,
and support of the faith. That doctrine and that
church, which, from the beginning, and even at this
present time, were, and are preached, by the apostles
or their successors, are the only evangelical doctrine,
and the only true church of Christ.

" 11. But when they shall lead you, and deliver
you up, take no thought beforehand what ye shall
speak, neither do ye premeditate; but whatsoever
shall be given you in that hour, that speak ye : for
it is not ye that speak, but the Holy Ghost."

It is God who speaks in the martyrs and confes-
sors. A forecast which is too cautious, and proceeds
from human weakness, often renders us unworthy of

CHAPTER XIII. 199

that which God would otherwise perform in us. How
good is it to resign ourselves up entirely to his Spirit,
avoiding equally presumption and negligence ! The
Holy Ghost does in us whatever he enables us to do ;
and is, at that time, the principle and author of our
words, desir&«;, and good works. So that every good
action, every good inclination of the will, and every
good use of the tongue, ought to be attributed to
ihe Holy Spirit. Not that each of these is not also
a free act of the will of man, but because it is grace
alone which is the principal cause, which goes before,
excites, heals, applies, and puts the will in motion.

" 12. Now the brother shall betray the brother
to death, and the father the son; and children shall
rise up against their parents, and shall cause them to
be put to death."

Faith gives us as many fathers, children, brethren,
and sisters, as there are Christians : infidelity changes
even those whom nature has given us into enemies,
betrayers, and executioners. But all this does not
affect him to whom God is all things. The temp-
tation the most dangerous, and most sensible to na-
ture, is that which arises from our kindred and rela»
tions : but it is in this very thing that the triumph
of grace appears more illustrious, in breaking the
strongest and dearest ties, in order to unite us en-
tirely to God alone.

" 13. And ye shall be hated of all men for my
name's sake: but he that shall endure unto the end,
the same shall be saved."

Faith and charity join us in the closest union with
strangersand the most barbarous people: infidelity and
hatred break even the strictest ties of nature. Happy

200 ST. MARK.

is that person who is hated for the sake either of the
truth which he maintains, or of the virtue which he
practises, and does not grow at all weary of being so !
His cause is the cause of God. And what greater
honour and happiness can we possibly have, than to
be joined in the same cause with our Judge, who is
at the same time the Holy One and the Almighty !
Lord, it is thy own cause : but who could ever sup-
port and maintain it, if thy grace did not support
him, and that to the end !

Sect. HI. — The Abomination in the Holy Place,
Flight, Extreme Evils,

" 14. f But when ye shall see the abomination of
desolation, spoken of by Daniel the prophet, stand-
ing where it ought not, (let him that readeth under-
stand,) then let them that be in Judea flee to the
mountains :"

We have reason to fear, that the wrath of God is
ready to fall upon a people, when we see the abomi-
nation of error, sacrilege, and impiety, and the pro-
fanation of holy things, reign among them. In times
of the divine displeasure, the most secure and bene-
ficial flight, is to fly from the corruption of the world,
and to depart from its maxims and manners. In
public calamities, the generality of people think how
to save their goods and their lives; but few consider
how they may save their souls : the reason is, because
men reflect more upon the calamities themselves,
than upon the sins which have drawn them down.

" 15. And let him that is on the house-top not
go down into the house, neither enter therein, to
take any thing out of his house: 16. And let him

CHAPTER XIII. 201

that is in tlie field not turn back again for to take up
his garment."

There is no time, which is not a time of abomina-
tion and desolation; since sin, which is the greatest
of all, never ceases to lay waste the world. Happy
that person, who, during this life, is either on the
house-top, by having embraced the state of evange-
lical perfection, or in the field, by a laborious and
penitential life. It is a great folly in either of them,
to go down, or to turn back, in order to take u^ that
which they have quitted, and to enter again into the
conversation of the world.

" 17. But wo to them that are with child, and to
them that give suck, in those days !"

Unhappy that fruitfuliiess which produces nothing
but miserable wretches ! Happy those women who
have chosen the part to have nothing to do in the
world, but only to secure the salvation of their souls,
and, like wise virgins, to keep themselves always in a
readiness to trim their lamps ! It is a very great mis-
fortune, at the hour of death, either to find the heart
only big with good desires, or to see only some small
beginnings of good works, as yet feeble and imper-
fect. To be able to abide the wrath of God, we
must have works, and those such as are animated and
strengthened by charity.

" 18. And pray ye that your flight be not in the
winter."

How late is it, to hei^'in our flight from the world
and sin in the winter of old age and death I In the
winter, the days are short, the ways bad, the season
rainy, the night comes on before we are aware, and
we meet with a thousand impediments and hinder-
I 3

202 ST. MARK.

ances of flight and travelling : these are a lively re-
presentation of those hinderances of salvation which
men find at the end of their lives. The grace to
prevent them by a speedy conversion is obtained only
by prayer.

" 19. For in those days shall be affliction, such as
was not from the beginning of the creation, which
God created, unto this time, neither shall be."

There is nothing so dreadful as that which passes,
at the end of life, in a soul which has never thought
of disengaging and weaning itself from the world.
What affliction or misery can equal that of a Chris-
tian, who can then find nothing in his whole life,
from the beginning to the end thereof, but what must
render him unworthy of mercy! But the greatest
of all miseries would be to despair of this mercy, and
not to have recourse to it.

" 20. And except that the Lord had shortened
those days, no flesh should be saved : but for the
elect's sake, whom he hath chosen, he hath shortened
the days."

Time is designed only to be subservient to the
eternity of the elect : every thing is for them. God
measures the days of their life by the election which
he has made of them for heaven : and he often shor-
tens them, lest they should be corrupted by the wick-
edness of the world. If God did not put a stop to
the malicious designs of the devil against them, how
could they possibly escape his fury ? We shall never
know, until we come to heaven, either the number
or the nature of those temptations from which God
has delivered us", both during our life, and at the ap-
proach of death.

CHAPTER XIII. 203

Sect. W.-^False Christs. The Elect almost se-
duced. The coming of Christ.

*' 21. And then, if any man shall say to you, Lo,
here is Christ ; or, lo, he is there ; heheve him not :"

How apprehensive ought we to be, lest we should
take a false Christ for the true, error for truth, and
a corrupt morality for the gospel of Jesus Christ !
We must persevere to the very end in the way of
the gospel, wherein God has been pleased to set us.
It is a very great misfortune to wander at the end of
our days, and to fall into the ways of delusion, under
pretence of greater perfection, more elevated contem-
plation, or the like.

" 22. For false Christs and false prophets shall
rise, and shall show signs and wonders, to seduce, if
it were possible, even the elect."

God himself directs his elect, when they fall into
the hands of a seducer, or else by his goodness soon
removes them from him. The religion of Jesus
Christ being confirmed by so many undoubted mi-
racles, it is the greatest folly imaginable to hearken
to those who would dissuade us from acknowledging
him to be the true Christ, although they should
show even signs and wonders. The unity of Christ
is to Christians the same thing which the unity of
God was to the Jews, who were expressly forbidden
to hearken to any who should seek to turn them
away from the worship of the true God, which had
been established by so many miraculous works, even
though they should perform such things as might
otherwise justly make them pass for prophets. Deut.
xiii.

204 ST. MARK.

" 23. But take ye heed : behold, I have foretold
you all things."

The word of Christ ought to render us watchful,
humble, and perseverant in prayer. It is a very great
piece of infidelity, not to profit by the warnings and
admonitions of Christ, so as to take particular heed
of the dangers which he points out to us, and to ex-
ercise a Christian vigilance in relation to ourselves
and to our duties. He has foretold us all things,
and it can be only our own fault and negligence, if
we are surprised by seducers, or drawn aside into
errors. To be so, is the punishment either of cu-
riosity, or of pride and presumption, or of forgetful-
ness as to religious duties, and especially prayer, or
of neglect in the sacred study of the Scriptures.

" 24. % But in those days, after that tribulation,
the sun shall be darkened, and the moon shall not
give her light,"

There will be nothing but darkness for impeni-
tent sinners at the time of death and judgment.
That is the time of affliction for every one who has
given up his heart to the world, or to error. His
faith, which he abandoned during his life, frequently
in its turn abandons him. He loses sight of Christ,
the church disappears before his eyes, and he no
longer receives any light, either from this sun or this
moon of the new world.

" 25. And the stars of heaven shall fall, and the
powers that are in heaven shall be shaken."

There is nothing so dreadful to the wicked, as
the coming of Christ in his anger, at the hour of
death. They see all things perishing as to them-
selves here below, and no hopes of succour from above.

CHAPTER XIII. 205

Those natural lights, with which they pleased them«
selves so much, are now become nothing but dark-
ness to them ; and they see that the power and
strength on which they relied, are no other than
weakness itself. ,

" 26, And then they shall see the Son of man
coming in the clouds, with great power and glory."

There is nothing so worthy of Jesus Christ as
that day of his power and glory : there is nothing
so dreadful to a sinner, who has laboured only to
deserve his wrath. To such a person, the day of
his death is this terrible day of the Lord. At that
time the devil leaves him no more faith than just
enough to foresee the rigour of the divine judgment,
and all these preparations for the day of vengeance.

" 27. And then shall he send his angels, and shall
gather together his elect from the four winds, from
the uttermost part of the earth to the uttermost part
of heaven."

O desirable day for the elect ! O happy re-union,
so long expected, by which Christ will gather them
together, and join them in the unity of his body, his
Spirit, and his glory ! The wicked shall see nothing
of this but what shall grieve and afflict them ; and
cause them, at the sight of the happiness of the elect,
to say within themselves, " We fools accounted their
life madness, and their end to be without honour:
how are they numbered among the children of God,
and their lot is amonxj the saints !"

*' 28. Novv learn a parable of the fig-tree; When
her branch is yet tender, and putteth forth leaves,
ye know that summer is near : 29. So ye, in like
manner, when ye shall see these things come to pass,
know that it is nigh, even at the doors."

206 ST. MARK.

What man is there who has any assurance that
the time of his appearance before God, in order to
be judged, is not as near at hand as that of summer
is, when the fig-tree putteth forth leaves. ^We of-
ten depend upon a long life: whereas life is but, as
it were, a leaf ready to fall, and to become the sport
of winds in a moment.

" 30. Verily I say unto you, that this generation
shall not pass, till all these things be done."

Since all things which are foretold must infallibly
be accomplished, what blindness and folly is it, not
to secure our salvation by a truly Christian life !
Everything which God declares to us, in relation to
those great truths concerning the shortness of life,
the uncertainty of the hour of death, the severity of
his judgment, &c. is grounded upon the infallible
truth of his word, confirmed by so many miracles :
and yet the generality of Christians either believe it
not, or live as if it were only a fable, or something
which did not at all concern them !

" 31. Heaven and earth shall pass away: but my
words shall not pass away."

How many are there who rely more upon the
word of a man, who is nothing but falsehood, than
upon that of truth itself, which is infallible ! Js not
that which we ourselves have seen pass in the world,
during the little time we have been in it, of itself
alone a certain pledge of the truth of this declara-
tion ? The history of the world is only a history of
what is past; a picture of the instability of human
affairs, and a proof that every thing passes away;
that every thing is really nothing, and that God
alone is all. Be thou alone therefore, O my God,

CHAPTER XIII. 207

all things to me ! and grant that I may adhere en-
tirely to thee, who continuest always the same !

Sect. V. — The Day uncertain. Watchfulness and
Prayer,

" 32. f But of that day, and that hour, knoweth
no man, no, not the angels which are in heaven, nei-
ther the Son, but the Father."

It imports but little to know that day : but it is
of infinite importance to be always ready, that we
may not be surprised by it. A man who is not sur-
prised by the day, is surprised by the hour : so rare
and uncommon a thing is it to be watchful to the
eryd. Let us shut the eyes of our curiosity con-
cerning that day ; and let us open those of our vigi-
lance upon every day, every hour, and every moment.
'The Word is nothing, can do nothing, and knows
nothing but by his Father, who communicates every
thing to him by his eternal birth. And the man,
united to the Word, in like manner, is, can do,
and knows nothing, but only by the Word, who,
in one sense, communicates to him in the incarnation
whatever he receives from his Father.

" 33. Take ye heed, watch and pray : for ye know
not when the time is."

The exercise of a Christian who expects the time
of death, and who ought every day to expect it, is
frequently to examine his heart, and to keep it clean,
to oppose sloth, and continually to rouse up his faith,
having the arms of prayer always ready. God has
thought fit, that the end of our life, and that of the
world, should be always concealed from us, to in-
duce us to look upon every day as the last.

208 ST. MARK.

" 34. For the Son of man is as a man taking a
far journey, who left his house, and gave authority
to his servants, and to every man his work, and com-
manded the porter to watch."

The whole which our blessed Master, when he
ascended into heaven, recommended to the care of
his servants, consisted in fidelity and watchfulness:
fidelity, in doing every thing well which is to be done
in his house, in the heart, in the church, according
to the full extent of their duty: watchfulness, in
suffering no stranger nor enemy to enter by the
senses, which are the gates of the soul, in permitting
nothing which belongs to the master to go out with-
out his orders, and in carefully observing all com-
merce and correspondence which the heart may have
abroad in the world, to the prejudice of the master's
service.

" 35. Watcli ye therefore: for ye know not when
the master of the house cometh, at even, or at mid-
night, or at the cock-crowing, or in the morning;"

To watch, is to be like a servant, always employed
within about his master's business, and like a porter,
always careful in examining what comes in and goes
out. The more the master is expected, the more
diligent the servants are in working, watching, and
keeping themselves in readiness. Can one who has
received the sentence of his death, and has no right
to live one moment, need any admonition to prepare
himself to die? Does not a prisoner who expects
his deliverance, keep himself always ready to leave
his dungeon ? And is not he who has no such ex-
pectation extremely miserable ? The hour of death
is so very uncertain, that Christ would have us look

CHAPTER XIII. 209

for it at all hours, and therefore mentions four several
parts of one and the same night, at any of which it
may possibly happen.

"3G. Lest, coming suddenly, he find you sleeping."

Remissness and negligence, as well as the greater
sins, are often the occasion of our being surprised by
death. A porter asleep exposes the house to be
robbed, and well deserves to be punished. A Chris-
tian, whose faith is not watchful, exposes his own
heart to the enemy of his salvation, and to those who
are continually watching, in order to steal away all
the valuable things which God has laid up there, as
in his own house.

" 37. And what I say unto you, I say unto all,
Watch."

No person can pretend any exemption from the
fear of God's judgment, or from the duty of watch-
fulness in expectation of the last day. Christ here
recommends it to all ; and yet there is scarce a small
number to be found, who, by Christian watchfulness,
are always ready. Those who have greatest occasion
to watch, are generally those who do it the least.
Few pastors, masters, superiors, and fathers, watch
over their flock, their servants, their subjects, and
their children. Abundance of people are very watch-
ful throughout their whole life as to the affairs of
others ; but do not spend one moment in watching
over their own heart, and in thinking seriously of
the business of salvation. My God, how much is
faith obscured and darkened, and what need have we
that thou shouldest renew it in our hearts !

210 ST. MARK,

CHAPTER XIV.

Sect. I. — The Conspiracy of the Jews. Precious
Ointment poured on Christ's head.

" 1. After two days was the feast of the pass-
over, and oF unleavened bread: and the chief priests
and the scribes sought how they might take him by
craft, and put him to death."

When once a priest has lost the spirit of religion,
and a doctor or teacher the love of truth, they think
of nothing but how to sacrifice both to their self-
love. This passion is too cunning, to neglect to
cover its injustice, and to varnish over those crimes
which might defame it in the world. But of what
use is it to conceal the filthiness of sin from the eyes
of men, but only to double the guilt in the sight of
God, and to cast greater obstacles in the way to re-
pentance ?

" 2. But they said, Not on the feast-day, lest
there be an uproar of the people."

These men were not at all afraid of committing
this crime on the feast-day, but they were afraid
they should not have an opportunity of doing it on
that day : so fully had the desire of completing this
wickedness possessed them. The offer of Judas
caused them to lay aside their apprehensions, and to
change their mind : or rather God, who conducts his
designs as he pleases, and intended at that time to
substitute the true Paschal Victim in the ro'om of
the figurative passover, hereby made it evident, that
sinners do nothing in all their wickedness but that
only which he permits them to do.

CHAPTER XIV. 211

" 3. H And being in Bethany, in the house of
Simon the leper, as he sat at meat, there came a
woman, having an alabaster-box of ointment of spike-
nard, very precious; and she brake the box, and
poured it on his head."

Happy that person who knows how to make that
subservient to charity, which others dedicate to the
service of concupiscence ! Every thing which is
given to God is acceptable to him, when it is charity
which gives it. Zeal and love for Jesus Christ have
commendable excesses. Great expense in external
magnificence designed to honour him, would most
commonly be better employed in feeding l)is mem-
bers : but there are some extraordinary occasions,
on which a sort of profuseness cannot be blamed.
It belongs to him, who gives this love, to inform us
when and how far we are permitted to gratify it.

" 4. And there were some that had indignation
within themselves, and said, Why was this waste of
the ointment made?"

The fervent zeal of devout persons is generally
censured by the world as indiscretion : but the judg-
ment of the world is not the rule of their actions.
When a man has any thing to spend or waste, he
cannot sacrifice it so well as to the honour of Christ :
and it is much better to waste and destroy all those
things, which may be instrumental to luxury or any
other vice, and become snares to others, be their
value ever so great, such as excellent, but obscene
pictures, &c. than to leave them to the use of the
world.

" 5. For it might have been sold for more than
three hundred pence, and have been given to the
poor. And they murmured against her."

212 ST. MARK.

To regulate the duties of religion and those of
charity, as to outward appearance, requires abun-
dance of prudence. The traitor, who raised this
murmur in the apostolical college, made use of their
zeal to cover his own avarice. So dangerous is it
to have any corrupt leaven in an ecclesiastical society.
They are generally temporal interests which carnal
men do there take most to heart, and which exas-
perate them against those who have little value for
such things. These ought really to be very little
esteemed among those, who have quitted all for the
sake of God, or ought at least to be ready to do it.

"6. And Jesus said, Let her alone; why trouble
ye her? she hath wrought a good work on me."

It belongs to God, to speak in behalf of his ser-
vants ; and to them, silently to bear the censures of
the world. The world is a very bad judge in mat-
ters relating to God, because it generally judges
concerning them with passion, and without know-
ledge. Those who do not follow its maxims it con-
demns without mercy, not being able to endure that
they should apply their substance to a religious and
penitential use, much less that they should serve
Christ at the expense of all.

" 7. For ye have the poor with you always, and
whensoever ye will ye may do them good : but me
ye have not always."

During Christ's residence upon earth, it was ne-
cessary visibly to honour him in his own person;
and since he is no longer visible himself, it is neces-
sary to do it in that of the poor. There are two
ways of honouring him : by internal and external
duties. As to the first, it is sufficient that he be

CHAPTER XIV. 213

present by faith, or by an invisible presence in the
eucharist. As to the second, it is necessary he
should be visible, and he is so in the poor, whom he
has substituted in his stead, and who demand and
receive, in his name, whatever he requires in this
kind of duties.

" 8. She hath done what she could : she is come
aforehand to anoint my body to the burying."

Christ would not lose any part of the honour due
to his mysteries: he hastens the accomplishment of
them by anticipation, that he may shed forth the
spirit and grace of them, in favour of those who love
him. It was lawful to pay even external honours
to the mysteries of Christ, before they were accom-
plished : how much more then, may, and ought we
to do it, since they are?

" 9. Verily I say unto you, Wheresoever this
gospel shall bo preached throughout the whole world,
this also that she hath done shall be spoken of for a
memorial of her."

That which to the eyes of the flesh seems no bet-
ter than folly, is proposed by Christ to the eyes of
faith, as an action of true wisdom. The saints hon-
our Jesus Christ, and he honours the saints, in caus-
ing them to be honoured. Nothing is more con-
formable to his spirit, than to celebrate their memory
and publish their praise. Far is he from being at
all jealous at our doing this, since we do it by his
appointment, with regard to him, and upon his ac-
count, and are as far from adoring them with that
divine worship which we pay to him, as the creature
is distant from the Creator.

214 ST. MARK.

Sect. II. — The Bargain and Treachery of Judas,
The Paschal Supper.

*' 10. f And Judas Iscariot, one of the twelve,
went unto the chief priests, to betray him unto
them."

See here a surprising spectacle ! On one side, a
woman, formerly in the power of the devil, gives her-
self up entirely to Christ, and pours out her heart and
her good things upon him. On the other, an apostle
of Jesus Christ gives himself up to the devil, betrays
his master into the hands of his ministers, and thinks
of nothing but shedding his blood. Who can for-
bear trembling, when he reflects upon this league and
conspiracy, betwixt a prince of the Christian Church
and the prince of the Jewish, to destroy the Church
itself in its Founder and Head ? Christ sees and
permits it, to teach the faithful not to be greatly
troubled at the desertion and treachery even of pas-
tors, when it happens in the Church.

" 11. And when they heard it, they were glad,
and promised to give him money. And he sought
how he might conveniently betray him."

The joy of the wicked is to have success in their
crimes. But what joy is this ? It is the joy only
of a moment, which will be changed into everlasting
sorrow. It was easy for our blessed Saviour to have
broken this sacrilegious, and, as it may be called,
simoniacal bargain, by diverting this opportunity,
which depended on himself: but it was necessary
that sin should be instrumental in the destruction of
sin, and that the author of life should die to destroy
death and his empire.

CHAPTER XIV. 2] 5

<< 12. ^ And the first day of unleavened bread,
when they killed the passover, his disciples said unto
him, Where wilt thou that we go and prepare, that
thou mayest eat the passover? 13. And he sendeth
forth two of his disciples, and saith unto them. Go ye
into the city, and there shall meet you a man bearing
a pitcher of water: follow him."

It belongs to the apostles and the proper pastors,
according to Ciirist's appointment, to prepare the
true passover of the paschal sacrifice and communion,
and likewise the hearts of the faithful for it, in puri-
fying them from the leaven of sin by the exercises of
repentance. This pitcher of water is an emblem of
baptism and repentance. None but those who have
been cleansed by this water can eat the Christian
passover; neither can this passover be either cele-
brated or eaten, but only in the bosom of the Church.

*' 14. And wheresoever he shall go in, say ye to
the goodman of the house. The Master saith, Where
is the guest-chamber, where I shall eat the passover
with my disciples? 15. And he will show you a
large upper ^^^^ furnished and prepared : there make
ready for us.'*

Christ alone knows in what heart he is to keep a
true passover, '' "ot with the old leaven of malice and
wickedness, but with the unleavened bread of sin-
cerity and truth." We ought not to make ourselves
ready any otherwise than according to his will; we
cannot do it but hy his grace, which alone can make
our heart become a new lump, purged from all
leaven.

" 16. And his disciples went forth, and came into
the city, and found as he had said unto them : and
they made ready the passover."

216 ST. MARK.

The knowledge, power, and wisdom of Jesus, ap-
pear in all his works. He makes them at this time
more particularly known to the apostles, on purpose
to strengthen their faith and corifidence, to prepare
them for temptation, and to induce them the more
easily to believe the mystery he was going to cele-
brate in their presence.

" 17. And in the evening he cometh with the
twelve. 18. And as they sat and did eat, Jesus
said. Verily I say unto you, One of you which eat-
eth with me shall betray me."

Christ expiates the vain joy and foolish mirth of
worldly feasts by the sadness of this repast, wherein
he thinks of nothing but the cross which was prepar-
ing for him. God is dishonoured by those immo-
derate overflowings of heart, in which the sweetness of
human friendships does consist, and to which we are
most apt to give way at the table of our friends.
Christ makes amends for this dishonour, by that re-
serve of heart which the treachery of Judas causes,
and by the mortifying consideration of that little
fidelity which he foresees in his disciples and friends.

'* 19. And they began to be sorrowful, and to say
unto him one by one, Is it I ? and another said, Is
it I?"

There is no sin whatever, of which a man ought
not to think himself capable, since he has the seed of
all in his corrupt will. It is just that the disciples
should partake in that affliction of heart which their
Master underwent; and there is scarcely a greater
in friendship, than for a man to be suspected of infi-
delity and treachery by his friend. Alas ! how few
are there, even of those who eat at Christ's table,

CHAPTER XIV. 217

who are not guilty at least of the smaller instances of
treachery and infidelity towards him, and those almost
without number !

** 20. And he answered and said unto them, It is
one of the twelve, that dippeth with me in the dish."

God does not cease to admonish the sinner, though
he sees hira determined, by his wickedness, to com-
mit the sin. The reason is, because he has more
than one design in his conduct; and because the
righteous, through his grace, profit by those admoni-
tions which the wicked render ineffectual by the cor-
ruption of their heart. It is good sometimes to make
even the most virtuous persons apprehensive, that they
have something which lurks in their heart of which
they are not sensible, to the end they may examine
themselves thoroughly, and be more distrustful of
that corrupt principle which makes them capable of
all evil.

" 21. The Son of man indeed goeth, as it is
written of him ; but wo to that man by whom the
Son of man is betrayed ! good were it for that man
if he had never been born."

God does whatever he pleases, both with and by
the wicked. Let us beseech him to do his holy will
both in and by us, in our heart, and for our salva-
tion. Wretched is that man who serves the desio-ns
of God only by his sins. It were much better for a
man absolutely not to be, than to employ his being
only in the service of sin ; but God, in his wisdom,
judges it better to permit sin, that his glory may ap-
pear the more illustrious in the good which he knows
how to bring out of it by his power. We rejoice at
the birth of a child ; but how often ought we to shed
Vol. II. K 57

218 ST. MARK.

a flood of tears, were we but able to look into the
future ! How lovely and adorable is this goodness
of Christ, who solicits this traitor afresh to enter
again into himself, by the consideration both of the
dreadful punishment attending his crime, and of the
prophecies wherein he had been instructed, together
with the rest of the apostles ! But what strange
obduracy, what malice is there in this wretch, which
renders so much gentleness and goodness ineffec-
tual.

Sect. III. — The Eucharist*

" 22. f And as they did eat, Jesus took bread,
and blessed, and brake it, and gave to them, and said,
Take, eat : this is my body."

Jesus Christ bestows his gifts in a manner very
remote from the haughtiness of the great. These
make their presents with pomp and ostentation ; be-
cause, in reality, they are nothing, and because there
is no way of setting them off but by words and ex-
ternal ceremonies. He bestows his greatest gifts
with the greatest simplicity in the world, because
they are beyond all expression, and because he
knows well how to make men sensible of their worth
and efficacy by faith, and by the effects which they
produce in the heart.

" 23. And he took the cup, and when he had
given thanks, he gave it to them : and they all drank
of it. 24. And he said unto them, This is my
blood of the new testament, which is shed for many."

The blood of Jesus Christ becomes, through his
goodness, milk for his children, a band of union to
his members, the seal of his c(jvenant, and the ran-

CHAPTER XIV. 219

som of his slaves; and, on the contrary, through the
wickedness of the imitators of Judas, it becomes to
them a mortal poison, a sword of separation, the seal
of their reprobation, and the cause of an eternal cap-
tivity. " They all drank of it ;" for Christ does not
withdraw his presence from the eucharist on the ac-
count of the greatest sinners, not even of Judas.
Miserable wretch ! in whom the very height of in-
gratitude is formed by the sacrifice and sacrament of
thanksgiving, and by the greatest of all benefits.
This is the last for Judas, and very often for many
others.

" 25. Verily I say unto you, I will drink no more
of the fruit of the vine, until that day that I drink it
new in the kingdom of God."

Let us take care to raise our hearts from the sacra-
mental communion here on earth, to the eternal com-
munion in heaven, to be celebrated there, not under
veils or sensible symbols, but openly and vvitiiout
veils. The s^ht of truth, unveiled and perfectly
disclosed to our eyes, is a torrent of delight and joy,
which, as it were, inebriates the soul, makes it for-
get all the afflictions and miseries of the earth, and
transports it out of itself, in order to its living only
in the truth, upon the truth, and for the truth. O
eternal truth ! may the hopes of being satisfied with
thee in heaven, engage thy disciples to taste thee on
earth, to feed upon thee, to adhere constantly to thee,
to love and desire nothing but thee, and to sacrifice
themselves for thy sake.

" 26. % And when they had sung an hymn, they
went out into the mount of Olives."

Praise and thanksgiving, both on earth and in
K 2

220 ST. MARK.

heaven, precede, accompany, and follow the commu-
nion of the Christian church. Can he who relishes
Christ, who comprehends that which he receives and
eats, and which nourishes him in the holy sacrament,
forbear breaking forth into praises and thanksgivings?
Praise never ceases in heaven; but on earth it is in-
terrupted by prayer. The reason is, because the
benefits which God confers upon us are soon suc-
ceeded by new wants and necessities. Let us then,
with Christ and his apostles, frequently pass from
the praises of their assembly in the upper-room to
the prayers in the garden.

Sect. IV. — Peter's Denial foretold,

" 27. And Jesus saith unto them, All ye shall be
offended because of me this night : for it is written,
I will smite the Shepherd, and the sheep shall be
scattered."

The apostles, going from the very communion,
meet with an occasion of sin, and fall thereby ! Who
can forbear trembling ? The sufferings and cross of
Christ scatter and disperse the sheep for some time;
but it is only in order to re-unite them afterwards,
and with and by them to unite all nations in one fold,
and under one shepherd. Thus persecutions seem
to lay the church waste, and they establish it; to
intimidate the pastors, and they encourage them ; to
suppress the truth, and they confirm it, propagate it,
and give it a new lustre.

" 28. But after that I am risen, 1 will go before
you into Galilee."

It is a very great consolation to the diseased and
infirm members, to be assured that their head will

CHAPTER XIV. 221

not abandon them when they fall, but that he will
even go before them. If Jesus did not vouchsafe to
come to meet us, in the power of his new-raised life,
that is, by powerful graces, how should we be able
ever to rise and go to him ?

" 29. But Peter said unto him, Although all
shall be offended, yet will not I."

To presume upon our own strength, to prefer
ourselves before others, and not to hearken to admo-
nitions, are three branches of pride, and three occa-
sions of very grievous falls. Peter thought himself
in some measure free from sin, and infallible; since
he was confident he should not fall, notwithstanding
the assurance which Christ gave him of the con-
trary: and it was this foolish imagination which
caused him to fall more grossly and shamefully. My
God, how little does man know himself, if he believes
he can have any dependence upon his own heart !
Christ is our strength, when we rely upon him; but
he is only an occasion of our falling, when we do not
put our whole confidence in his strength.

" 30. And Jesus saith unto him. Verily I say
unto thee. That this day, even in this night, before
the cock crow twice, thou shalt deny me thrice."

Christ knows even the least motion of our heart :
let us, therefore, beseech him to impart some of his
knowledge to us, that we may know it ourselves, and
to our own advantage. The day, the hour, the mo-
ment of Peter's fall, are expressly declared to him;
but pride has drawn a veil over his heart, and his fall
is necessary, to convince him that he is capable of
falling.

"31. But he spake the more vehemently, If 1

222 ST. MARK.

should die with thee, I will not deny thee in any
wise. Likewise also said they all."

Pride is obstinate in the presumption which it has
of its own strength. This is a very contagious dis-
temper. One of the chief of the pastors was more
sick of it than the rest, and even infected the others
therewith. God permitted this, to the end that his
example, being the more remarkable, might make the
deeper impression, and raise a greater apprehension
of falling into it. God punishes those more severely
who are the first in giving a bad example, and be-
come thereby the source of sin in a community.
They all said the same thing with Peter, and yet he
alone, left to himself, denies his Master.

Sect. V. — The Agony in the Garden. Watch
and Pray.

" 32. ^ And they came to a place which was
named Gethsemane : and he saith to his disciples.
Sit ye here, while I shall pray."

An afflicted heart ought to shut itself up from
men by retirement, and to open itself to God by
prayer. Christ, as the good Shepherd, does that
first himself which he enjoins his sheep to do, pre-
venting temptations by prayer. He prays retired,
not out of any necessity, but both out of obedience
to his Father, who had prescribed this to him as well
as all the rest; and out of love towards us, whom he
would instruct, edify, and redeem by this means.

" 33. And he taketh with him Peter, and James,
and John, and began to be sore amazed, and to be
very heavy ;"

The sight of God's justice casts even his Son into

CHAPTER XIV. 223

fear and amazement, and our sins raise in him a mor-
tal grief; and shall we alone remain insensible of
both ? We could not enjoy one moment of satisfac-
tion, should God be pleased to open our eyes, that
we might see, as our blessed Saviour did, our own
sins and his justice, in all their dreadful and amazing
circumstances. Christ has borne them both for us,
and even spared us the mortification of so grievous
and dismal a sight.

" 34. And saith unto them, My soul is exceeding
sorrowful unto death : tarry ye here, and watch."

It is the duty of a Christian soul to tarry and con-
tinue with Christ under his sufferings, and to con-
template his pains and sorrows. We could never
have known how exceeding painful the inward suf-
ferings of Christ were, had he not discovered them
himself. Let us have, at least, a grateful sense
both of his condescension in vouchsafing to lay open
his heart to us while it was under this mortal sorrow,
and of his love in choosing to open and expose it
thereto for our sakes. How good is it to open our
heart to him when it is oppressed with grief, in order
to attract that grace which he has merited for us by
this sorrow unto death !

" 35. And he went forward a little, and fell on
the ground, and prayed that, if it were possible, the
hour might pass from him."

Observe here the extreme humiliation of Christ in
prayer. Pastors have sometimes such heavy crosses
to bear, that they beseech God, but with the great-
est submission, that they may be delivered from
them. It is expedient to make such addresses in
private, that they may not discourage those whom

224> ST. MARK,

they ought to encourage to suffer all things for God
and his church.

*' 36. And he said, Abba, Father, all things are
possible unto thee; take away this cup from me:
nevertheless not what I will, but what thou wilt."

What averseness soever the flesh has to suffering
and death, the spirit ought to accept both the one
and the other. The will of God ought always to be
dearer to us than our own, whatever it may cost us
to perform it. God can employ his almighty power
in delivering us from our afflictions; but it often
tends more to his glory and our advantage to employ
it in supporting us under them. When we see the
only Son of God not delivered from this cup, even
after so much importunity, who can complain when he
himself is not?

'' 37. And he cometh, and findeth them sleeping,
and saith unto Peter, Simon, sleepest thou ? couldest
not thou watch one hour ?'*

Peter ought to be thoroughly sensible that he has
promised too much upon his own strength, since he
finds himself overcome even by sleep. It is upon
this account that Christ speaks particularly to him.
God permits the lesser faults, on purpose to cure men
of presumption ; but when they take no warning
thereby, he suffers them to have grievous falls. Peter
is not sensible of this : the reason is, because a man
never sees any thing when he is full of himself, and
presumes upon his own strength. He falls, both for
himself and for us : let us profit by his fall, as he did.

" 38. Watch ye, and pray, lest ye enter into
temptation : the spirit truly is ready, but the flesh is
weak."

CHAPTER XIV. 225

If we must watch and pray, to prevent and with-
stand temptation, let us not be surprised that so
many enter into it and fall thereby : it is for no other
reason, but because there are very few who watch and
pray in that manner, and with that constancy, which
they ought. Prayer is necessary in order to watch,
and watchfulness in order to pray ; and both the one
and the other are so, to secure us from temptation.
Peter was deficient in vigilance, because he was so in
prayer; and through the neglect of both, he fell,
being overcome by the fear of death, and the love of
life.

" 39, And again he went away, and prayed, and
spake the same words."

The simplicity and plainness of Christ in his
prayers is an important lesson, and of great use and
advantage. A Christian who prays to God, is not
an orator, who would persuade by his eloquence, but
a beggar, who would move to compassion by his po-
verty and humility. These speak plainly and with-
out ornament : and Jesus speaks thus to God, because
he has clothed himself with our humility and poverty.

" 40. And when he returned, he found them
asleep again; (for their eyes were heavy;) neither
wist they what to answer him."

The good Shepherd cannot forget his sheep,
knowing their weakness. He ceases not to watch
over them and for them, though they cannot watch
one hour with him. There was nothing for these
disciples to answer, but there was enough for their
spiritual improvement, and particularly for that of
Peter, who ought to have profited by this second ad-
monition, in acknowledging his own weakness, in
k3

226 ST. MARK.

humbling himself, and begging that strength which
he had not.

"41. And he cometh the third time, and saith
unto them, Sleep on now, and take your rest: it is
enough, the hour is come; behold, the Son of man
is betrayed into the hands of sinners."

Jesus Christ, who is holiness itself, is just going
to be betrayed into the hands of sinners, on purpose
to recover sinners out of the hands of the devil. The
hour is come, so much dreaded by the flesh, but ear-
nestly desired by the spirit for the glory of God.
We ought, with calmness and tranquillity, to expect
those grievous events with which we are threatened :
they cannot happen, but by the appointment of God,
and at the hour prefixed by him.

"42. Rise up, let us go; lo, he that betrayeth
me is at hand."

Jesus always suffered beforehand the pains and
torments which were designed to be inflicted on him,
because he always foresaw them. It is but a mo-
ment since Christ, clothed with our weakness, was,
as it were, oppressed, overwhelmed, and sunk be-
neath it : but now, being filled with his own strength,
he goes to meet death, and supports and animates his
disciples. A man left to his own strength at one
time, and fortified by the grace of Christ at another,
is no longer the same person ; he could then do no-
thing; he can now do all things.

CHAPTER XIV. S2T

Sect. VI. — The Kiss of Judas, Christ Appre-
hended. The Flight of the Disciples.

" 43. ^ And immediately, while he yet spake,
cometh Judas, one of the twelve, and with him a
great multitude with swords and staves, from the
chief priests, and the scribes, and the elders."

An apostle at the head of the enemies of Christ,
what a mission is this ! not to preach salvation, but
to destroy the Saviour. We see here but too lively
a picture of apostates, who have no sooner deserted
from the church but they persecute it, put themselves
at the head of conspiracies against the higher powers,
and breathe nothing but violence, rebellion, and trea-
son.

" 44. And he that betrayed him had given them
a token, saying. Whomsoever I shall kiss, that same
is he; take him, and lead him away safely."

The mystical body of Christ, as well as its head,
has its Judases. It is but too often betrayed with
a kiss of peace, by false appearances of virtue, by
calumnies spread abroad in soft language, and by
deceitful pretences of peace, and of the interests of
the church : but it has also some faithful members,
who imitate the meekness, quietness, and peaceable
disposition of their Head.

" 45. And as soon as he was come, he goeth
straightway to him, and saith, Master, Master; and
kissed him."

There is greater patience exercised in suffering
the false caresses of a traitor, who owes his all to us,
than in bearing the ill treatment of a professed enemy.
It happens but seldom that we have occasion to en-

228 ST. MARK,

dure the greater instances of treachery ; but through-
out the whole course of our life, we meet with
conthiual occasions of enduring little artifices, dis-
simulations, deceits under colour of friendship, and
infidelities under the veil of intimacy and confidence :
it is hereby that we are to honour Christ, and that
we have an opportunity of imitating his goodness, in
suffering without anger and complaint, and adoring
Jesus Christ betrayed by a kiss of peace.

" 46. And they laid their hands on him, and took
him."

Jesus, seized as a slave, in order to deliver us from
bondage, and to obtain for us the glorious liberty of
the sons of God, well deserves to receive our homage
in that condition. We honour this confinement or
captivity of Christ, not only when we endure the like
ourselves, justly or unjustly, with meekness and pa-
tience, looking at Jesus under these circumstances ;
but also when we love to visit prisoners, in order to
relieve and assist them, and to encourage them to
bear like Christians the loss of their liberty, in hon-
our and imitation of Christ a prisoner, and by the
spirit of repentance and mortification. The more
difficult it is to bear this state as one ought, the more
ought we to apply ourselves to those who are under
it, and give them our assistance, to the end that their
affliction may not be that of a reprobate, but of a
Christian.

" 47. And one of them that stood by drew a
sword, and smote a servant of the high priest, and
cut off his ear."

The resistance of nature does not last long. A
Christian is not a soldier of the world, to defend

CHAPTER XIV. 229

himself after a worldly manner; but a soldier of
Christ, who is to defend himself like his Master,
only by suffering with patience, and rendering good
for evil. Christ permits Peter to transgress this
rule, that he may have an opportunity of giving a
more eminent example of it himself, by healing this
person.

" 48. And Jesus answered and said unto them,
Are ye come out, as against a thief, with swords and
with staves to take me ?"

Jesus was pleased not only to suffer the punish-
ment of a thief, but also to bear the shame and igno-
miny due to such a person. To be thus calm and
unmoved in the midst of so many provocations, is
not the effect of any human courage, or of a common
grace, but only of the grace of the God-man, whom
the Word, in which he subsists, always conducts by
his light, and always animates with his power.

" 49. I was daily with you in the temple teaching,
and ye took me not: but the scriptures must be ful-
filled.''

It was only out of obedience that Christ avoided
confinement during his life, as he suffered it out of
obedience at the appointed time. When a man suf-
fers it with him, for having been faithful to God, and
without having drawn it unseasonably upon himself,
he is then the prisoner of God and of Jesus Christ.
He who suffers according to God's appointment has
this consolation, that he can justly say, I fulfil the
Scriptures, the designs of God, and the afflictions of
Christ, in my flesh, " for his body's sake, which is
the church."

" 50. And they all forsook him, and fled."

230 ST. MARK.

Let us not at all wonder to see Jesus Christ for-
saken by raen, since he came to bear the punishment
of raen who had forsaken God, and to merit for
them the blessing not to be forsaken by him. No-
thing is the cause of greater mortification to Christ,
than to be betrayed and sold by one friend, to be
denied by another, and to be forsaken by all the rest,
being so worthy as he was to be constantly loved.
Hereby he teaches us what stress is to be laid upon
the friendship of men who are not entirely devoted
to God, and with what patience we ought to bear
such acts of treachery from them.

"51. And there followed him a certain young
raan, having a linen cloth cast about his naked body;
and the young men laid hold on him : 52. And
he left the linen cloth, and fled from them naked."

This accident, which seems to be of no conse-
quence, serves to discover the power of Christ, and
his great care and concern for his apostles. 1. He
thereby admonishes Peter, that he ought to fly from
the occasion, and not expose himself to temptation ;
these people having a design to seize all the disciples
of our Lord. 2. He by this discovers the same
danger to the rest, and advises them hkewise to flee.
3. He shows them that it was by his power that
they escaped the danger. 4. That even that person,
who by their means is exposed thereto, escapes from
it by the appointment of providence, and because he
himself would suffer alone.

CHAPTER XIV. 231

Sect. VII. — Jesus led to Caiaphasy Condemned,
and Abused,

*' 53. ^ And they led Jesus away to the high
priest : and with him were assembled all the chief
priests, and the elders, and the scribes."

Jesus appears as a criminal before the ecclesiastical
tribunal. How different are things to the eyes of
faith from what they appear to the eyes of the world !
There can be nothing more august than this assembly,
if we judge of it by the state and profession of those
who compose it; here holiness, authority, and learn-
ing seem to be united and consulting together : and
yet, in reality, it is no better than a sacrilegious
meeting, and a cabal of murderers. The criminals
usurp the place of the Judge, and the Judge is ar-
raigned and condemned as a criminal.

"54. And Peter followed him afar off, even into
the palace of the high priest : and he sat with the
servants, and warmed himself at the fire."

A man never exposes himself to temptation with-
out danger. Human engagements are attended with
great difficulties, and the indiscreet advance of one
false step has very often dreadful consequences.
Peter has rashly boasted of his courage, his honour
is at stake, he will by no means go back, and nothing
is wanting on his part to his destruction. But it is
much better for a man to retreat and humble himself
for his fault, than thus blindly to pursue it to the last.

" 55. And the chief priests and all the council
sought for witness against Jesus, to put him to death ;
and found none:"

It is a double blindness, to reject so many true

232 ST. MARK.

witnesses of the innocence of Christ, and to seek for
false ones against hira. What can be expected of a
judge who becomes a party, and is so much blinded
by passion that he cannot conceal it? Let us learn
of Christ to bear the injustice done us in suits at
law, with meekness and silence, in case there be no
remedy, and the public interest do not oblige us to
speak.

" 56. For many bare false witness against him ;
but their witness agreed not together."

What innocence can ever complain of the like in-
justice, after having seen that of our blessed Saviour
exposed to this? Such is this divine innocency, that
falsehood itself cannot invent any thing which is
capable of tarnishing it. It is no ordinary modera-
tion, to neglect the advantage which may be taken of
a testimony plainly found to be false, and to forbear
covering the false witness with shame and confusion.
Christ follows none of these natural resentments, on
purpose to moderate them in us, and to teach us to
suppress them after his example, when the public
good, or the glory of God requires it.

" 57. And there arose certain, and bare false wit-
ness against him, saying, 58. We heard him say,
I will destroy this temple that is made with hands,
and within three days I will build another made
without hands. 59. But neither so did their wit-
ness agree together."

The greatest truths misunderstood pass frequently
for blasphemies, and are the occasion of great dis-
turbances and transports of passion. There is no
kind of persecution whatever which Christ has not
suffered, sanctified, and consecrated in his own per-

CHAPTER XIV. 233

son. An orthodox teacher ought to comfort himself
with his example, when, in order to persecute him,
men falsify his opinions, writings, and doctrine, and
by the help of calumny attribute a bad one to him.
" 60. And the high priest stood up in the midst,
and asked Jesus, saying, Answerest thou nothing :
what is it which these witness against thee?"

Jesus astonishes and confounds his judge by his
silence and patience: but there is a very great dif-
ference betwixt confounding and converting. It is
no small humiliation and mortification, to see our-
selves deserted by those who are most obliged to
defend us : how rpuch greater is it then, to see them
at the head of our enemies ! This is what Jesus
Christ teaches us to bear without bitterness, ani-
mosity, or the least desire of revenge.

"61. But he held his peace, and answered no-
thing. Again, the high priest asked him, and said
unto him. Art thou the Christ, the Son of the
Blessed ?"

The love of life renders the generality of men
eloquent before their judges: the desire which Christ
has to sacrifice his, causes him, like a victim, not so
much as to open his mouth. He justifies us before
his Father, in suffering himself to be condemned be-
fore men ; he repairs our innocence in not defending
his own; and pleads our cause so much the better
before the supreme and eternal tribunal in heaven,
as he seems to betray his own by his silence before
this unjust tribunal. Happy that person who fol-
lows him at a distance at least, and in the disposition
of his heart ! My God, how many are there, who,
like this high priest, interrogate the eternal truth.

234. ST. MARK.

without knowing it, or with a design to dishonour
and persecute it ! When we consult it with a double
heart, it either answers not at all, or else in such a
manner as to blind and harden us the more. Let
us examine our own hearts, before we undertake to
inquire into the truth, that we may know whether
they are in a condition to hearken to it, and to pro-
fit by its answers.

" 62. And Jesus said, I am : and ye shall see the
Son of man sitting on the right hand of power, and
coming in the clouds of heaven."

Jesus shows, by this modest and courageous an-
swer, that his silence is not a silence proceeding from
fear or want of power. He admonishes his judge,
by intimating to him that he is to be his. This is
a kind of protestation against the violence and in-
justice which his sovereign dignity suffers; and an
appeal against the abuse of this inferior court, to the
last tribunal. It belongs to none but God to appeal
to himself, and to join the authority of a supreme
judge with the humility of a criminal.

" 63. Then the high priest rent his clothes, and
saith. What need we any further witnesses ?"

That very thing which ought to enlighten this
judge, finishes and completes his blindness, through
the bad disposition of his heart : so true is it, that
another voice, and other ears besides those of the
body are requisite, in order to our hearing with pro-
fit the truths of salvation. The great are generally
offended and scandahzed at great truths, instead of
profiting by them ; the reason is, because they have
great passions. The truth of the last judgment,
which ought to make the deepest impression upon

CHAPTER XIV. 235

the mind of a bishop, a judge, or a prince, is that
which they are least wilHng to hear, when they are
not really the servants of God.

" 64. Ye have heard the blasphemy : what think
ye? And they all condemned him to be guilty of
death."

Let us adore Jesus Christ, condemned by his own
people, in order to save that very people. He is
judged by them all in general as unworthy to live:
but they are the iniquities of us all which condemn
him by their mouth. After this, who can wonder to
see good men condemned by the world ? Yes, Lord,
thou art indeed guilty of death for our sins, because
thy love caused thee to take them upon thyself, and
thou wast pleased to become the victim for them.
How then can I possibly avoid death, I who have
deserved it by my own sins !

" 65. And some began to spit on him, and to cover
his face, and to buffet him, and to say unto him,
Prophesy : and the servants did strike him with the
palms of their hands."

The image of the invisible God refuses not, for
our sakes, to be dishonoured by the most unworthy
treatment. All his senses suffer. L His sight, by
their covering his face. 2, His hearing, by their
blasphemies. 3. His smelling, by the nastiness of
their spittle. 4. His feeling, by their buflPetinghim,
and the blows given by these servants. 5. His taste,
by the blood which proceeded from these blows, &c.
This is a dreadful motive of humiliation for the sin-
ner, who seeks only to gratify his senses ; and it is
more so for the proud and revengeful person, who
cannot bear the least injury,' and is a mere idolater of
his false honour.

236 ST. MARK.

Sect. VIII. — SL Peter's Denial and Bepentatice,

" QQ. 51 And as Peter was beneath in the palace,
there cometh one of the maids of the high priest;"

Presuraptionj curiosity, and unprofitable conversa-
tion, draw Peter into the occasion of his fall. When
a man can be serviceable to his friends, under their
disgraces and persecutions for religion, he may then
expose himself to some danger upon their account :
but to do it when he cannot serve them in the least,
is to forget that he is weak, and that he ought, out
of humility, to avoid danger as much as possible, and
not to expose himself thereto out of curiosity or pre-
sumption.

*' 67. And when she saw Peter warming himself,
she looked upon him, and said. And thou also wast
with Jesus of Nazareth. 68. But he denied, saying,
I know hot, neither understand I what thou sayest.
And he went out into the porch; and the cock
crew."

What! not know him, who, by the eucharist,
had just given himself to him, and was at that very
time sacrificing himself for him ? There are but too
many who imitate Peter, in denying Christ by their
works as soon as ever they leave the holy table, and
in being ashamed before men of his truths, his gos-
pel, and his friends. . Men look upon it as a small
thing, under the fair and specious pretexts of wisdom,
advantage, and other prudential considerations, to
dissemble the knowledge which they have of the in-
nocency of those who are rendered odious to the
world, or their agreement with them in the same
sentiments and opinions. We shall one day see

CHAPTER XIV. 23T

what judgment God will pass upon this conduct.
The silence of a good man and a friend, is a piece of
treachery, which is sometimes. more prejudicial, and of
more pernicious consequence, than the accusation of
a declared enemy.

" 69. And a maid saw him again, and began to
say to them that stood by, This is one of them. 70.
And he denied it again. And a little after, they
that stood by said again to Peter, Surely thou art
one of them : for thou art a Galilean, and thy speech
agreeth thereto."

The experience of a first, and even of a second
fall, is not sufficient to convince a presumptuous per-
son, or to make him sensible of his danger. The
danger is never small, when the weakness is great,
and a man depends upon himself. A silly woman, a
word, or even a look, is able to overturn the chief
pillars of the church, if they are not well founded
upon the love of God, and the contempt of the
world, and of all its false advantages.

" 71. But he began to curse and to swear, saying,
I know not this man of whom ye speak."

Is this the man who said, " Lord, to whom shall
we go ? thou hast the words of eternal life. And we
believe, and are sure that thou art that Christ the
Son of the living God." What knowledge, what
faith, what zeal soever a man has, he may lose it all
in a moment, and become like Peter. Presumption
was the cause of his fall : let humility support us, and
conserve in us the gifts of God.

*' 72. And the second time the cock crew. And
Peter called to mind the word that Jesus said unto
him, Before the cock crow twice, thou shalt deny me
thrice. And when he thought thereon, he wept."

238 ST. MARK.

In vain does the cock crow to the ears of Peter;
in vain do all preachers cry aloud to awaken the sin-
ner, unless the grace of Christ open his understand-
ing, his memory, and his heart, and draw from thence
the tears of repentance. Peter's tongue utters not a
word, but his heart speaks by his eyes. A true
penitent ought to begin by silence, especially if his
tongue has been the instrument of his sin. Such a
person should speak to God by his love, and to men
by his tears. It is to his heart that God speaks,
when it is touched with a sense of his sins; and it is
his heart which must speak to God, if it desires to
be cured.

CHAPTER XV.

Sect. I. — Jesiis brought before Pilate. Barabbas.
The clamour of the Jews against Christ,

" 1. And straightway in the morning the chief
priests held a consultation with the elders and scribes,
and the whole council, and bound Jesus, and carried
him away, and delivered him to Pilate."

Nothing can appear more regular in itself than
this assembly; but the more lawful its authority is,
the more criminal is the abuse thereof to the oppres-
sion of innocence. When the supreme judges be-
tray their trust, they are more guilty than the infe-
rior; because there is no remedy or appeal for those
whom they oppress. Jesus is delivered to the secu-
lar power and to the Gentiles, as a profane and im-
pious person, because he is a universal criminal, who
bears the sins both of Jews and Gentiles, of all states

CHAPTER XV. 239

and conditions of men, and because he is to be con-
demned in the place of all, and to die for all. He
refuses no judge, and declines no tribunal : because
he looks upon himself as already condemned by his
Father, and upon men as being, by their injustice,
only the executioners of his sovereign justice.

" 2. And Pilate asked him, Art thou the king
of the Jews ? And he answering, said unto him.
Thou sayest it."

Christ bears testimony to his own royal dignity,
but without saying any thing which might deliver
him from the hands of his enemies. It is very diffi-
cult for a man not to own and declare that he is a
king, when such an acknowledgment and declaration
draw after them honour, respect, and every thing due
to royalty. But when royalty itself is become a
crime, then he who dares own and acknowledge it
must despise life. Christ never confessed himself a
king till he found himself in the hands of his ene-
mies, because it was by the cross that he was to
reign.

" 3. And the chief priests accused him of many
things; but he answered nothing."

Having seen Jesus betrayed and delivered up by
one of his apostles, we cannot wonder at all to see
him accused by the chief priests. This consummate
corruption in the chief ministers of religion, makes it
evident that it was high time that the Saviour should
appear in the world, that the true priest should come
to offer his sacrifice, and that grace should be shed
abroad in the heart, as the sovereign remedy of sin.

" 4. And Pilate asked him again, saying, An-
swerest thou nothing ? behold how many things they
witness against thee."

240 ST. MARK.

Our sins shut the mouth of Christ. He answered
nothing, because he was to answer for us, who had
nothing to answer for ourselves. The silence of the
person accused confounds both the malice of the ac-
cusers, and the cowardice of the prevaricating judge,
when this silence is supported by innocence.

" 5. But Jesus yet answered nothing; so that
Pilate marvelled."

The silence of Jesus proceeds from his owning all
our crimes before his Father, his only lawful judge.
Concern, passion, fear of death, love of reputation,
and desire to be justified, make an accused person
speak who has nothing at liberty but his tongue : but
even the tongue itself of Christ is not at liberty, be-
ing under a kind of confinement from his meekness,
his patience, his wisdom, his humility, his obedience,
and his quality of victim, which make hira even in
love with shame and with the cross.

" 6. f Now at that feast he released unto them
one prisoner, whomsoever they desired."

This custom is a type of the deliverance of all
mankind at the feast of the immolation of Christ the
true paschal victim. It is a new benefit, that he
would not be released at the feast of the passover;
as it was one before, that he was willing to be re-
deemed at his presentation in the temple. There
could have been no salvation for us, if the Saviour
himself had not vouchsafed to be the sacrifice for it.

" 7. And there was one named Barabbas, which
lay bound with them that had made insurrection with
him, who had committed murder in the insurrection.
8. And the multitude, crying aloud, began to desire
him to do as he had ever done unto them."

CHAPTER XV. 241

Who could have believed any other, but that these
people, who had so often seen the miracles of the
Son of God, and had been loaded with his benefits,
were going to speak in his favour, and to plead his
innocence in order to procure his release? But
nothing can be favourable to him, whom his Father
has condemned for our sins.

" 9. But Pilate answered them, saying, Will ye
that I release unto you the King of the Jews? 10.
For he knew that the chief priests had delivered him
for envy."

How much mischief does envy cause, when eccle-
siastical persons suffer themselves to be possessed
therewith ! That which it first began to do agfainst
the Prince of pastors, the same will it continue to
do against his ministers throughout all succeeding
ages, and will never cease to pursue them till the end
of the world. It was the cause of the death of
Christ even from the beginning of the world, since
it was by the envy of the devil that sin first entered
into it, and since envy was that which made him
" a murderer from the beginning." Wretched and
miserable are his children, who accomplish the de-
sires of their father. Miserable are those Cains
who envy their brethren, and thereby become their
murderers, at least in the desire of their hearts.

"11. But the chief priests moved the people, that
he should rather release Barabbas unto them."

The people follow the bad example, and the sen-
timents of wicked priests, rather than those of the
good. The envy of the priests, the credulity of the
people, and the policy of the timorous and selfish ma-
gistrate, conspire to set Jesus Christ below Barabbas.
Vol. II. L 57

242 ST. MARK.

" 12. And Pilate answered and said again unto
them, What will ye then that I shall do unto him
whom ye call the King of the Jews ?"

What ! to have Jesus Christ in his hands, and
not know what to do with him ! How many Chris-
tians are in the like condition ! What shall we not
do with him, provided we have faith ! To what pur-
pose is he not useful, who is the Saviour, the Sacri-
fice, the Priest, and the Mediator of men ! What
duties have we not to pay him ! What requests have
we not to make to him ! What ought we not to pre-
sent and offer to him ! There are abundance of
worldly people who know not what to do with Christ,
that is, with their faith in Christ : it incommodes and
perplexes them ; they are unwilling to deliver it up
openly; and they are likewise unwilling to follow it.
When a person in authority, who is devoted to the
service of God, has Jesus Christ and the interests of
his kingdom within his power, he is far from saying,
What shall I do with this king ? For he knows
very well, that he ought to use his utmost endea-
vours to advance his kingdom in the world, and to
make his own authority subservient to that end.

** 13. And they cried out again. Crucify him.
14. Then Pilate said unto them. Why? what evil
hath he done ? And they cried out the more exceed-
ingly, Crucify him."

Faithless and ungrateful people ! who make no
other return but the punishment of the cross for all
the favours and benefits they had received. How
many more have Christians received, who yet cease
not to crucify him afresh by their sins ! Let us not
pretend to say, that we would never have preferred

CHAPTER XV. 243

Barabbas before the Son of God : for we do the same
thing whenever we prefer our will to his, our own
satisfaction before his law, the world to his truth,
and our own interests before the duties of reli<rion.

" 15. And so Pilate, wiUing to content the people,
released Barabbas unto them, and delivered Jesus,
when he had scourged him, to be crucified."

Observe here the several crimes of Pilate: — 1.
Ambition renders him a coward. 2. He releases a
murderer. 3. He prefers him before the Author of
life. 4. He abandons an innocent person. 5. He
causes him to be scourged. 6. He unjustly delivers
him up to his enemies. And, 7. He causes him to
be crucified. — How many sins do too great a regard
to men, and the fear of the world, cause a judge to
commit, who is not firmly settled in the love of justice !
In order to his being the instrument of abundance of
mischief, it is not necessary that he should be alto-
gether corrupt ; it is sufficient if he be desirous only
of pleasing some particular person. One single pas-
sion makes a man a slave, and prevails alone above
a great number of good qualities. Complaisance
is one of the most dangerous ; because it seems to
be a passion attending a good man, and because it has
nothing in it which is shocking, nothing but what
is gentle and good-natured, insomuch that it often
passes even for gratitude, duty, and prudence.

Sect. 11. — C/nist Scourged^ Cro'aoned with Thorns^
and Insulted.

" 16. f And the soldiers led him away into the
hall called Pretorium; and they call together the
whole band."

l2

244 ST. MARK.

Let us adore the Son of God abandoned to the
insolence of the soldiers. He is sometimes worse
treated in a company of gentlemen, among the great
pretenders to reason, than amidst this whole band of
cruel soldiers. He suffers, at the hands of these,
that ill treatment to which his Father condemned
him ; and he suffers it in the body, wherein he
was to suffer it : but the others, as far as lies in their
power, debase and humble him in his glorious and
immortal state, by their infidelity with respect to
his mysteries, and contrary to the design of God,
who would have him honoured by the faith of his
church.

" 17. And they clothed him with purple, and
platted a crown of thorns, and put it about his head,"
Let us honour Jesus Christ, dishonoured in that
very quality which ought to have been most respected
and honoured in him. Li this mystery he expiates
the vanity and excess of the great ones of the world,
who spend, in clothes and superfluous ornaments, not
only that which is due to the necessities of his mem-
bers, but even that of which they are frequently
stripped and spoiled. All the crowns of the earth,
and the purple of kings, how bright and glorious so-
ever they be, must pay homage to this crown of thorns
and to this purple. The homage which these re-
quire of them is, that they use their utmost endea-
vours in causing their people to serve Jesus Christ,
maintaining and supporting the truths of Christianity,
and the faithful ministers of the church, with all the
authority which God has given them.

*' 18. And began to salute him, Hail, King of
the Jews !"

CHAPTER XV. 2i5

He expiates the pride of those who exact or re-
ceive from their subjects such honours as are ahnost
divine. To observe in the church the posture and
countenance of abundance of Christian professors, one
would take them rather for Jews or pagan soldiers,
who insult and mock Christ, than for Christians, who
come to adore their Saviour and thieir King. Would
to God the clergy themselves did not contribute to
this irreverence, either by their cowardice in bearing
with it, or by their negligence in instructing others,
or by their own bad example.

" 19. And they smote him on the head with a
reed, and did spit upon him, and, bowing their knees,
worshipped him."

He expiates that excessive resentment which men
have of the least injuries which are done them, their
inclination to revenge, and the transports of their
passions. The insults of these pagan soldiers, who
know not Christ, affect him less sensibly in this day
of his humiliations and sufferings, than the careless-
ness, forgetfulness, and irreligion of Christians, who
make profession that they believe in him, and look
upon him as their Saviour. Let us pray to God,
and worship him in Jesus Christ; but let us doit in
such a manner as is worthy both of God and of Christ.
If to bow the knees be to worship Christ, these
heathens do it as well as we. It is the heart which
prays and worships; the modest and reserved beha-
viour is but the sign, and, as it were, the visible
sacrament of the invisible adoration.

246 . ST. MARK.

Sect. III. — The Cross carried. Jesus Crucified.
The Thieves.

" 20. And when they had mocked him, they took
ofFthe purple from him, and put his own clothes on
him, and led him out to crucify him."

A God, become the jest and sport of his creatures,
expiates the sacrilege of his creatures, who make a
jest of God and religion. Every one has his parti-
cular way of making a mock at these, which is either
more or less criminal : some do it in a more gross
and sensible, others in a more private and spiritual
manner; ecclesiastical persons after one fashion, and
worldly people after another; some with deliberate
purpose and out of an extravagant gaiety of mind,
others, through carelessness, ignorance, or custom,
and, as it were, without perceiving it. The wicked
do but too nearly resemble these soldiers; if they
cease to mock Christ, it is only in order to crucify
him by other sins.

"21. And they compel one Simon a Cyrenian,
who passed by, coming out of the country, the father
of Alexander and Rufus, to bear his cross."

Happy is that person who bears his cross, in fol-
lowing Christ, though against his own inclination !
There are scarce any crosses and afflictions in the
world, which are purely voluntary, and which a man
would embrace by his own choice : but that which, in
its original is, as it were, forced, becomes voluntary
by acceptance. The silence of this man is to us a
testimony of his patience, his peaceableness, and his
adherence to the cross of Christ ; or at least a lesson,
which teaches us what we ought to do under those
afflictions which may fall upon us.

CHAPTER XV. 247

" 22. And they bring him unto the place Gol-
gotha> which is, being interpreted, The place of a
scull."

The true Isaac carries the wood for his sacrifice
to the very place appointed for his immolation. He
suffers, and offers himself without the gate, (Heb.
xiii. 12.) to show, that we must expect our sanctifi-
cation and salvation from his sacrifice only, and not
from the sacrifices offered in Jerusalem according to
the law; and that it is a universal sacrifice, which
is to redeem, sanctify, and save, not the Jewish people
alone, but all the nations of the earth.

" 23. And t'hey gave him to drink wine mingled
with myrrh ; but he received it not."

All humanity is changed into cruelty, to augment
the sufferings of Christ, and yet the sinner would
fain have every thing changed into delights for his
own ease and gratification. Christ tastes a little of
this bitter, intoxicating, and strengthening liquor,
that he may suffer the bitterness of it ; he refuses
the rest, to show that he was resolved to endure all
the pains of the cross, to ofter his sacrifice with a
perfect freedom of mind, and not to defer the moment
of his death, and the completion of his sacrifice, by
repairing his strength. How wonderful, O Jesus,
is the whole economy of thy sufferings ! It is pecu-
liar to thee alone, to suffer with this freedom of mind,
this strict conformity to the will of God thy Father,
and this insatiate love of sufferings.

" 24. And when they had crucified him, they
parted his garments, casting lots upon them, what
every man thould take."

Christ is humbled even in his garments, which

248 ST. MARK.

had been often the instruments of his goodness and
mercy towards his people. Ecclesiastical revenues
being the patrimony of the poor, are in respect of
them to be looked upon as the garments of Christ,
who had no other goods upon earth, but that only
which served to cover his body. What then can
we think when we see them become the lot and por-
tion of soldiers, but only that this part of Christ's
passion is renewed daily among Christians? When
clergymen by profession, are likewise professed game-
sters, though they have no revenues but what belong
to the church, do they not justly deserve to be looked
upon as soldiers, who, at the very foot of the cross,
cast lots for the patrimony of Christ crucified, and
the garments of his members?

" 25. And it was the third hour; and they cru-
cified him."

Who will give us a heart worthy to adore Jesus
Christ nailed to the cross as a victim laid upon the
altar, and there offering to his Father, in behalf of his
church, the grand sacrifice of his love and of his life ?
This cross is not only the altar of sacrifice, but also
the pulpit of the true teacher, the nuptial bed of the
bridegroom who produces us from his wounds, and the
tribunal of the sovereign Judge. Every one of these
qualities requires particular duties, which we ought
carefully to study, and to pay him with fidelity.

" 26. And the superscription of his accusation
was written over. The King of the Jews."

Death is so far from destroying the regal power
in Christ, as it does in earthly kings, that it is, on
the contrary, the very foundation thereof. He be-
comes the King of the true Jews, of the Israel of

CHAPTER XV. 249

God, and of all nations, by overcoming their true
enemies, namely, death, the devil, and sin, and ob-
taining for them the true salvation, and the right to
reign with him. Let me not be so unjust, O Jesus,
my King and my Deliverer, as to dispute with thee
the sovereignty of my heart, which has cost thee so
dear.

"27. And with him they crucify two thieves;
the one on his right hand, and the other on his left."

In death, that which passes before the eyes of
men may be common to the righteous and the wicked :
but that which passes in the sight of God is very dif-
ferent. Those who have any ambition to reign with
Christ, must expect to be crucified with him; and
even those who have no such ambition, will, notwith-
standing, be certainly crucified in some manner or
other. The former, with the cross of Christ pur-
chase heaven ; the latter, hell with the cross of the
devil : all Christians and all mankind are thus di-
vided.

" ^8. And the scripture was fulfilled, which saith,
And he was numbered with the transgressors."

Christ, by being numbered with the transgressors
at the time of his death, merits for us the favour of
being placed in the number of children, upon our re-
ceiving our own death in the spirit of humility and
repentance. The sentiments which these people
have of Christ crucified, teach us not to fall in with
the judgment of the greatest number. He passes
for a notorious malefactor in the opinion of all, ex-
cept a very few who dare not declare their thoughts.
We frequently judge of the eternal state of a sinner
by the manner of his death ; but God perhaps judges
l3

250 ST. MARK.

very differently concerning it : that person dies the
death of malefactors who is an elect of God.

Sect. IV. — Blasphemies, Darkness, Chrht
cries out, and dies.

" 29. ^ And they that passed hy railed on him,
wagging their heads, and saying, Ah, thou that de-
stroyest the temple, and buildest it in three days,
30. Save thyself, and come down from the cross.'*

He who is fastened to the cross out of obedience
and love, will never come down from it of his own
accord. It is not sufficient that a man live under
mortification and the cross, he must likewise die
therein. It is sometimes a great temptation to
those who suffer for the sake of Christ, "lo see that
their sufferings are an occasion of dishonouring God,
and insulting piety and religion. It is their part to
continue faithful to God in their state and condition ;
it is God's to take care to put a stop to the blas-
phemy, and to secure the honour of piety.

"31. Likewise also the chief priests, mocking,
said among themselves, with the scribes, He saved
others; himself he cannot save."

If Christ had saved himself, he could not then
have saved others. There is a time to suffer, and a
time to act. It is not always a proper time to re-
press the insults which are made against the truth :
there are some seasons when it is better to suffer and
to be silent, than to work miracles and to make
apologies. Human reason cannot comprehend how
any one can save himself from suffering, when he
does not save himself at all : and it imagines, that it
argues very justly in concluding that Christ wrought

CHAPTER XV. 251

only false miracles for others, since he wrought none
for himself. O cross of my Saviour, it is in many
different ways that thou confoundest the wisdom of
the world !

" 32. Let Christ the King of Israel descend now
from the cross, that we may see and believe. And
they that were crucified with him reviled him."

An earnest desire to see, is but a very ill dispo-
sition in order to believe. Had Christ descended
from the cross and not died, all faith had been quite
destroyed, and he could not have been either the
author or finisher of it. See here another delusion
of human pride, to imagine that miracles are of them-
selves sufficient to engage men to believe ; as if faith
were not a gift of God. These men will believe,
they say, if Christ save himself from death ; when
they themselves had seen him raise one who had been
dead four days, without any other effect than increas-
ing in envy, incredulity, and hardness of heart. So
greatly does the sinner deceive himself

" 33. f And when the sixth hour was come, there
was darkness over the whole land until the ninth
hour."

It is the sinner's blindness, it is our own, which
is represented by this darkness. Such is the heart
which has given itself its death-wound by means of
sin, and has now no other hold of God but only by
some small remains of faith. Exceeding happy in
its misfortune, if the light of grace return, and pre-
vent it from expiring under its darkness. Christ
hereby plainly showed, that his death was to recover
the world out of the darkness of sin and error. It
has recovered us out of it ; for ever blessed be his holy
name for this mercy.

252 ST. MARK.

" 34. And at the ninth hour Jesus cried with a
loud voice, saying, Eloi, Eloi, lama sabachthani?
which is, being interpreted, My God, my God, why
hast thou forsaken me ?"

The cry of the heart is the pray(«r of charity or
love, and the loud cry of Christ's heart is the prayer
of his love, which causes him to give his life for us,
and which implores the greatest mercy for his church.
Hear this cry, O my God, and let it be the peace of
thy church. Christ is forsaken by his Father, 04i
no other account, but only because the sinner de-
served to be so, and to the end that he may not.
Strange and wonderful dereliction this ! which, ex-
posing Christ to the rage of his creatures, unites him
to his Father in a more close, holy, and divine man-
ner, as his true victim. Why ? It is because God
thy Father loved mankind so exceedingly ; it is be-
cause thou, O Jesus my Saviour, gavest thyself up
to his justice, that thou mightest be the victim of
the world ; it is because thy Spirit had forsaken sin-
ners, and could not possibly be restored to them but
by the effusion of thy adorable blood.

" 35. And some of them that stood by, when they
heard it, said. Behold, he calleth Elias."

Tlie last words of Christ are so much the more
worthy of a singular regard and reverence, because
they are dishonoured by these impious wretches, and
because they discover to us the most holy dispositions
of Jesus Christ, his greatest internal sufferings, and
the most violent impression of God, as being infinite
justice and holiness itself, upon his Son made sin,
that is, the victim of sin for us. He bears alone all
the affronts and insults of the priests and the people,

CHAPTER XV. 253

of Jews and Gentiles, and of the companions and
witnesses of his sufferings, because he alone bears,
expiates, and destroys all the sins of the whole world.

" 36. And one ran and filled a spunge full of
vinegar, and put it on a reed, and gave him to drink,
saying. Let alone; let us see whether Elias will come
to take him down."

Malice persecutes Christ to the very last. He
expiates the sharpness and bitterness of our words,
and the licentiousness of our tongue, by what he
suffers in his own. See here all the consolation the
creatures give their Creator whilst he is suffering for
them : namely, infidelity, sharpness, and bitterness.
The sharpness and bitterness of a heart full of gall, ani-
mosity, and revenge against one's brother, are, with-
out comparison, more grievous to Christ than those
here tasted by him, which are only an emblem of the
other. It is by the sweetness and gentleness of
charity that Christ requires men should comfort him
in his sufferings.

" 37. And Jesus cried with a loud voice, and gave
up the ghost."

This cry is a testimony of Christ's divinity, at the
same time that his death gives one of his humanity.
The cry of our sins gives him death ; his cry, which
offers his death to his Father, delivers us from death.
All nature ought to be annihilated at the death of its
God; but he requires no more than the annihilation
and death of sin in us. Let us pay him at least
adoration, thanksgiving, humiliation, love, and all
the other duties of which the heart of man is capable
towards his God dying for him.

254 ST. MARK.

Sect. V. — The Miracles after Chrises Death.
The Centurion. The holy Women.

" 38. And the vail of the temple was rent in twain
from the top to the bottom.''

Behold all the mysteries which are just going to
be discovered. The vail of the true sanctuary will
now immediately be opened to men, by the rending
of the vail of Christ's flesh. The death of the true
victim puts an end to the figurative sacrifices, and to
all the carnal righteousness of the Jewish temple.
The whole earth is about to become the temple of
God by the sacrifice of charity, in which alone the
true righteousness consists, and by the sacrifice of
the eucharist, which will every where renew the
memory of that which is just now accomplished on
mount Calvary, and will publish this truth in all
places, that Christ died for the salvation of the whole
world.

" 39. f And when the centurion, which stood
over against him, saw that he so cried out, and gave
up the ghost, he said. Truly this man was the Son
of God."

A powerful and miraculous cry this! It opens the
eyes and the heart of the centurion, because for him
it is accompanied with the internal cry of grace which
is represented by it. There is a loud cry at the
death of Christ ; there was the same at the resurrec-
tion of Lazarus : to show, that our blessed Saviour's
death was to merit for us the grace to rise to the
true life. The faith and confession of the centurion
are the first-fruits of the faith of the Gentiles, and a
prophetic sign of their being preferred before the

CHAPTER XV. 255

Jews. As Christ during his whole life gave himself
to the Jews : so immediately upon his death he he-
gins to declare for the Gentiles by this first grace.

" 40. There were also women looking on afar off:
among whom was Mary Magdalene, and Mary the
mother of James the less and of Joses, and Salome ;
41. (Who also, when he was in Galilee, followed
him, and ministered unto him;) and many other
women which came up with him unto Jerusalem."

Grace, which is the fruit of the death of Jesus
Christ, triumphs in the weaker sex, by rendering
these women faithful in their attendance at the cross,
to teach man to glory in his own weakness, if he
would receive the strength of Jesus Christ. These
holy women satisfy the bashfulness and modesty of
their sex, in keeping at some distance from this spec-
tacle : they satisfy their love and their duty, in not
losing sight of the Saviour of the world during his
sacrifice. The love of life, and the fear of death,
are the things which most strongly oppose the obli-
gation under which we lie to follow Jesus Christ
suffering and dying for us : the grace to be freed
from those obstacles is the fruit of having followed
Christ in his life by imitating him, and of having
liberally distributed alms among his poor members,
as these pious women had done.

Sect. VI. — Joseph of Arimathea, The Burial.

" 42. f And now, when the even was come, (be-
cause it was the preparation, that is, the day before
the sabbath,) 43. Joseph of Arimathea, an hon-
ourable counsellor, which also waited for the king-
dom of God, came, and went in boldly unto Pilate,
and craved the body of Jesus."

256 ST. MARK.

Whoever with faith expects and waits for the
kingdom of God, exposes himself boldly to the
greatest perils of this present life. God knows how
to find proper persons for his work, how dangerous
soever it may be, when he designs to employ them
therein. None but Christ could have found friends
of condition after such a death ; because none but he
could give himself such by the sovereign power which
he had over hearts. None of Christ's known and pro-
fessed disciples have any share in his burial, because
it was requisite there should be unsuspected witnesses
of the certainty of his death ; nor have his apostles
any thing to do in it, because by their cowardice they
deserved to be deprived of this honour; nor even
Peter himself, because he was taken up in bewailing
his own death.

" 44. And Pilate marvelled if he were already
dead : and, calling unto him the centurion, he asked
him whether he had been any while dead."

The time of Christ's death is not subjected to the
general and common laws, but solely to the will of
God, and even to the power of the person who dies.
How wonderful is the wisdom of God in the methods
which it takes, almost in an imperceptible manner, to
have witnesses of the truth of his Son's death, and
to obviate the objections of those who were to deny it !

" 45. And when he knew it of the centurion, he
gave the body to Joseph."

This faithful disciple is paid in ready money for
his fidelity and courage, by his receiving as a gift the
victim of God, the treasure of the church, the sacred
bud from whence salvation is to spring, and the pre-
cious grain of wheat which contains the kingdom of

CHAPTER XV. 257

God. We seldom expose ourselves to great dan-
gers for the sake of God, without being rewarded im-
mediately, at least by the comfort of having done our
duty, and of having secured to ourselves, in some
measure, the possession of Jesus Christ to all eternity.

" 46. And he bought fine linen, and took him
down, and wrapped him in the linen, and laid him
in a sepulchre which was hewn out of a rock, and
rolled a stone unto the door of the sepulchre."

Whoever is dead to sin with Jesus Christ, ought,
1. To receive Christ with a pure heart. 2. By the
assistance of his ministers to remove himself from
the place or occasions of sin wherein he was dead.
3. As it were to wrap up Christ in his heart, by pre-
serving him therein with great care. 4>. To make
of his heart a living sepulchre, by the remembrance
of Christ's death. 5. To hew this sepulchre out of
a rock, that is, to found and root it in Christ by an
unshaken faith. 6. To shut it up from the world,
and the occasions of sin and distraction of mind, by
retirement and silence. 7. So to order the matter,
that Christ himself, by his word and grace, may be
the living stone rolled unto the door of this living
sepulchre.

" 47. And Mary Magdalene, and Mary the mo-
ther of Joses, beheld where he was laid."

Let us imitate these holy women, and take care
like them not to lose sight of Christ, but to follow
him every where by a persevering faith, and an in-
defatigable fidelity. In his life, in his death, at the
sepulchre, every where he is our God and our Sa-
viour, every where adorable, every where infinitely
worthy to be sought after and followed. That

258 ST. MARK.

society is very pleasant, extremely profitable, and
highly acceptable to God, which is betwixt two souls
united together only to follow Christ, to seek him in
the poor, to honour him in his mysteries, and mutually
to assist each other in discovering where he is laid,
and where they may find him, in order to perform
their duty to him, either in himself or in his members.

CHAPTER XVI.

Sect. I. — The Resurrection. The holy Women
at the Sepulchre. Angels.

" 1. And when the sabbath was past, Mary
Magdalene, and Mary the mother of James, and
Salome, had bought sweet spices, that they might
come and anoint him."

Faith seeks after life in the very sepulchre of
Christ, and it will find even more than it seeks, be-
cause it seeks it as it ought, and out of a principle of
obedience. A solid and substantial devotion is al-
ways regular, does every thing in its proper time, and
is very far from neglecting what is commanded for
that which is not. The Spirit of God, which guides
these holy women, permits them not to dispense with
the observance even of a dying law, that so they may
perform a service to Christ which could be deferred
but a very little while.

" 2. And very early in the morning, the first day
of the week, they came unto the sepulchre at the
rising of the sun."

True charity, as well as faith, is active and dili-
gent : and neither death is capable to extinguish it,

CHAPTER XVr. 259

nor grief to render it slothful and feeble. The
diligence of these women will not have the success
they promise themselves from it, but it will have
something which is much better. The work is done,
in the sight of God, when once a man puts himself
in a readiness to do it : good dispositions are never
lost ; the endeavours of charity are never fruitless and
unsuccessful.

" 3. And they said among themselves, Who shall
roll us away the stone from the door of the sepul-
chre?"

Love regards no difficulty nor danger, it considers
nothing but the will and desire of the beloved object.
A person must needs have a very great stock of faith,
to see difficulties, which in all appearance are inex-
tricable, and yet, notwithstanding, to go forward
trusting entirely to Providence. It is prudence to
foresee difficulties ; but it is a prudence more holy and
evangelical to obey the call of God, when he calls us
to any work, and to depend upon him for those means
whereof we ourselves are utterly unprovided.

" 4. And when they looked, they saw that the
stone was rolled away : for it was very great."

God generally removes the greatest obstacles in
those affairs, which a man undertakes for his sake
alone with courage and faith. Human measures
often fail even in the easiest undertakings : those
measures which God makes use of, for those persons
who in the most difficult undertakings put their trust
in him, never fail. It is upon him alone that we
must on all occasions continually depend.

" 5. And entering into the sepulchre, they saw a
young man sitting on the right side, clothed in a long
white garment ; and they were affrighted."

260 ST. MARK.

He, who, by retiring from the world, as it were,
buries himself with Christ, finds therein true comfort
and consolation from God, though he is frequently
not sensible of it at first. It is as much out of mo-
desty as surprise, that these holy women are alarmed
and affrighted at the sight of a young man shining
with light. The appearance of an angel ought to be
suspected by a soul, which has no reason to think
itself worthy of such a favour ; and which knows,
both that the devil often transforms himself into an
angel of light, and that even a man may become a
devil to seduce and destroy it.

" 6. And he saith unto them, Be not affrighted.
Ye seek Jesus of Nazareth, which was crucified : he
is risen ; he is not here ; behold the place where they
laid him."

A man ought not to bury himself in retirement,
unless it be in order to seek there Jesus Christ cru-
cified. This way of life is frightful at first; but
this fright is soon changed into holy delight and
satisfaction. It is in retirement that one learns by
experience that Christ is risen indeed, by partaking
of his new life, by living on the hopes of rising with
him, and, by means of faith, tasting beforehand the
joys of heaven.

*' 7. But go your way, tell his disciples and Peter
that he goeth before you into Galilee : there shall
ye see him, as he said unto you."

It is in retirement that Jesus, risen again, goes
continually before those who seek him crucified, dead,
and buried, in giving them an example, and remov-
ing all the difficulties which lie in their way : it is
there that they are confirmed and strengthened in the

CHAPTER XVI. 261

hope of seeing hira one day in the glory of his resur-
rection. God takes care to comfort true penitents,
and to raise the spirits of those who, like Peter, are
cast down at the remembrance of their faults.

" 8. And they went out quickly, and fled from the
sepulchre; for they trembled and were amazed: nei-
ther said they any thing to any man; for they were
afraid."

God suffers the most fervent to experience the in-
constancy, fears, and infirmities of this life, on pur-
pose to make them desirous of another. He obliges
men to purchase the graces and consolations of this
life by inward pains and troubles, every one in his
way.

Sect. II. — Christ's appearance to Mary Magda-
lene and the two Disciples.

*' 9. ^ Now, when Jesus was risen early the first
day of the week, he appeared first to Mary Magda-
lene, out of whom he had cast seven devils."

Tiie constancy, fidelity, and perseverance of Mary
Magdalene at the cross, in some measure deserved to
be rewarded with the first visit of Christ risen from
the dead. God is pleased in a particular manner to
favour those who have been faithful to him in time
of persecution, and have not been ashamed of his
cross, on purpose to show how faithful he is to his
promises. The service of the devil and sin has its
flattering and deceitful sweets, which terminate at
last in the utmost misery : the service of Jesus Christ
and of righteousness is attended with crosses, but
such as are full of spiritual unction and hope, and
which end in solid joys, and in the vision of God
himself.

262 ST. MARK.

" 10. And slie went and told them that had been
with him, as they mourned and wept. 11. And
they, when they had heard that he was alive, and
had been seen of her, believed not."

God here makes choice of a faithful soul, rather
than of an apostle, to be the messenger of joy, com-
fort, and encouragement, to afflicted and dejected
minds, that he may honour fidelity, and teach pastors
to prefer it before mighty works and extraordinary
gifts. Jesus Christ, by the double instance of Mary
Magdalene and of the apostles, confirms this impor-
tant truth, which he had laid as part of the founda-
tion of his morality, " Blessed are they that mourn,
for they shall be comforted."

" 12. % After that he appeared in another form
unto two of them, as they walked, and went into the
country."

How fervent is the charity of the good Shepherd !
He follows his sheep which fly from him, to bring
them back to his flock, and applies himself as care-
fully to every one of them, as if it were the only one
he had. The Shepherd risen from the dead, gathers
his sheep together which his death had scattered
abroad: thus persecutions separate and disperse the
disciples of Christ, causing them to partake of his
cross and death, in order to be one day re-united in
the participation of his glorious life.

" 13. And they went and told it unto the resi-
due : neither believed they them."

The resurrection is the most difficult mystery to
be believed ; it is properly the faith of Christians,
and the foundation of their religion. This incredu-
lity of the apostles is a fault, but a fault which is

CHAPTER xvr. 263

beneficial to the church and to the faith itself. The
more backward the apostles are, in believing the re-
surrection of the Son of God, the fitter will they be
to procure it credit, and to be the witnesses of it.
God is a most admirable architect; he makes every-
thing, good or bad, serviceable to his building: but
the good use which he makes of bad materials is his
praise, without being their justification.

Sect. III. — Christ's appearance to the Eleven.
Their Mission. Miracles promised. The As-
cension.

" H. f Afterward he appeared unto the eleven
as they sat at meat, and upbraided them with their
unbelief and hardness of heart, because they believed
not them which had seen him after he was risen."

Jesus leaves not his elect in unbelief or hardness
of heart : he does not flatter them in their sin, but
makes them bear the shame of it in this life. After
a promise so often repeated to the apostles of rising
the third day, besides the prophecies and figures con-
cerning it which he had explained to them, this was
an inexcusable incredulity. How much more so
then is that of the wicked, after such a number of
miracles, after the faith of all nations and of all aaes !

o

*' 15. And he said unto them. Go ye into all
the world, and preach the gospel to every creature.
16. He that believeth, and is baptized, shall be saved ;
but he that believeth not shall be damned."

Observe here the effects of the resurrection : — 1.
The universal mission. 2. The calling of the Gen-
tiles. 3. The faith, sanctification, and salvation of
the elect. 4. The infidelity, obduration, and dam-

264 ST. MARK.

nation of the reprobate. — Not to believe, is enough
to condemn us ; but to believe, is not enough to jus-
tify us, unless we believe with that lively faith which
worketh by love, which includes and fulfils the whole
law. Christ ordinarily requires nothing but faith
here in order to salvation, and, in the two following
verses, in order to the gift of healing and miraculous
works : the reason is, because faith being the foun-
dation, the root and the bud of all other virtues and
necessary dispositions, denotes and comprehends them
all.

" 17. And these signs shall follow them that be-
lieve: In ray name shall they cast out devils; they
shall speak with new tongues;"

The name of Jesus is terrible to the devil. It is
a weapon which he leaves to his church wherewith
to cast him out and to subclue him, and to triumph
over hell and sin even to the end of the world. It
is a very great fault in Christians to put so little
trust in it, to use it either too seldom, or on trivial
occasions, without respect, religion, faith, or atten-
tion, or without reliance upon this promise. It is
employed in casting out the devil, when it is used
against all evil thoughts or impure desires, and against^
all his suggestions and temptations. ^

" 18. They shall take up serpents; and if they
drink any deadly thing, it shall not hurt them ; they
shall lay hands on the sick, and they shall recover."

A lively faith puts the power of God into the
hands of men, casts out the devil of sin, causes them
to speak the language of heaven, clears the heart of
man from its venom and malignity, and cures all the
faintness and sickness which proceed from sin. A

CHAPTER XVI. 265

man has no reason to fear any manner of adversity,
when charity has gained the ascendant in him over
concupiscence.

" 19. % So then, after the Lord had spoken unto
them, he was received up into heaven, and sat on the
right hand of God."

The whole gospel, and all the grandeur of the
Christian religion, is reducible to this, namely, " That
we have such an High Priest, who is not entered
into the holy places made with hands, which are the
figures of the true, but into heaven itself, now to ap-
pear in the presence of God for us ;" that he " is
there set on the right hand of the throne of the Ma-
jesty in the heavens, being the Minister of the sanc-
tuary, and of the true tabernacle, which the Lord
pitched, and not man." Heb. viii. 1, 2. ix. 24.

" 20. And they went forth, and preached every-
where, the Lord working with them, and confirming
the word with signs following. Amen."

Could the gospel possibly end after a manner
more comfortable, than with the promise of the co-
operation of Christ with the ministers of his word ?
A co-operation both external and internal : the one
by miracles and the other assistances of his provi-
dence; the other, by the operation of his grace in
the heart. Our whole confidence, O my Saviour,
depends upon our knowledge of thy almighty power
in opening our hearts to thy word. This is the only
hope of thy church. Vouchsafe, Lord, to grant her
such ministers of thy word, as may deserve to have
it accompanied in their mouth with the co-operation
of thy grace. It is this which does all, both with

Vol. IJ. M 57

266 ST. MARK.

and without miracles. These are not necessary for
us; but without the operation of thy healing grace
we can do nothing.

THE

GOSPEL OF JESUS CHRIST,

ACCORDING TO

ST. LUKE.

M 2

THE

GOSPEL OF JESUS CHRIST,

ACCORDING TO

ST. LUKE.

CHAPTER I.

Sect. I. — St Luke's Preface.

" 1. Forasmuch as many have taken in hand to
set forth in order a declaration of those things which
are most surely beUeved among us, 2. Even as
they delivered them unto us, which from the begin-
ning were eye-witnesses, and ministers of the word;"

It is a very great proof of the truth of religion,
and of the certainty of those things which the evan-
gelists relate, that they were written by a great num-
ber of historians, without support, pretensions, com-
bination, or human talents; that they were written
whilst they were all fresh, in the midst of the most
violent opposition of the Jews against the gospel, and
yet no one at that time writing any thing to the con-
trary ; that they were written without any heat, in-
vectives, or bitterness, though they are no other than
the history of the most unjust and cruel persecution,
and even death of their Master; that they were taken

270 ST. LUKE.

from eye-witnesses, have been received by all the
world, and confirmed by innumerable miracles.

" 3. It seemed good to me also, having had per-
fect understanding of all things from the very first, to
write unto thee in order, most excellent Theophilus,
4. That thou mightest know the certainty of those
things wherein thou hast been instructed."

St. Luke is the proper evangelist of the birth of
St. John the Baptist, and of all the particulars of
the incarnation, infancy, and first mysteries of Jesus
Christ. A man ought neither to write nor speak
concerning divine and religious matters, till he has
been exactly instructed in them by persons worthy
of credit; and then he must do it, not to satisfy either
vanity or curiosity, but only to make known the
truth. God frequently makes use of one particular
occasion to enlighten the whole church ; and a writ-
ing, composed by the author, only for one particular
person, through the appointment, conduct, and in-
spiration of God, becomes a public and divine book.
Let us adore, admire, and thank providence, for the
care it takes about the instruction both of private
persons, and of the whole church. Let us profit by
all we read, as being written for every one of us.

Sect. II. — The AngeVs appearance to Zacharias.
John Baptist's Birth foretold, Zacharias Dumb,

*' 5. f There was, in the days of Herod the king
of Judea, a certain priest named Zacharias, of the
course of Abia: and his wife was of the daughters of
Aaron, and her name was Elisabeth. 6. And they were
both righteous before God, walking in all the com-
mandments and ordinances of the Lord blameless."

CHAPTER I. 271

Happy that marriage, where all is sacerdotal on
both sides — by the consecration of the heart to God ;
by a disengagement from earthly riches ; by a love
of purity; by faithfulness to God's law; by a zeal
for his glory ; by constancy in prayer ; by a spirit of
sacrifice ; and by an inviolable application to all the
duties of religion. The nobility of John is founded
on a long succession, not of kings nor of great cap-
tains, but of persons consecrated to God ; not on the
authority or wealth of his parents, but on their piety,
which consists in fulfilling the law of God.

" 7. And they had no child, because that Elisa-
beth was barren ; and they both were now well
stricken in years."

Mysterious is this barrenness of nature, which
gives occasion to a fruitfulness of grace. Those who
know how to value as they ought the blessing of the
new law, which is to be a child of God and a member
of Christ, afflict themselves but little at being de-
prived of the blessing of the old law, which consisted
in having children, and giving members to the syna-
gogue. Here is mention made of barrenness, but
none of murmuring or vexation. The righteous
receive the outward gifts of God with gratitude, but
they can bear the want of them with submission.

" 8. And it came to pass, that, while he executed
the priest's office before God in the order of his
course, 9. According to the custom of the priest's
office, his lot was to burn incense when he went into
the temple of the Lord."

One priest alone, intent on his duty, who diffuses
the sweet savour of Christ, and is constant in prayer,
draws down on the people more blessings than a great

272 ST. LUKE.

number of negligent priests. A man ought to dis-
charge all the ecclesiastical functions with the spirit
of the sacred ministry, as before God, and under his
immediate inspection; to perform them in order, in
his proper station, without ambitiously seeking a
higher; to do nothing merely of his own will, but to
observe the well-established customs, as being the
necessary securities of peace. This is the truth which
these shadows prefigured, and these the dispositions
worthy of a minister of the true temple, which is the
church; and of the true incense, which is the sacri-
fice of Jesus Christ.

" 10. And the whole multitude of the people were
praying without at the time of incense."

Nothing is more powerful in drawing down the
blessings of God, than a people well united in heart
to their holy pastor in prayer. " The time of in-
cense," as to Christians, is the time of prayer. This
fidelity of the Jews, in respect of the figure, will con-
demn Christians who do not esteem the truth as they
ought. Nothing is more edifying or praiseworthy
than this diligent attendance of the laity.

" 11. And there appeared unto him an angel of
the Lord standing on the right side of the altar of
incense."

It is the prayer and the sacrifice of the church
which draw down on her, her ministers, and her
children, the favours of God, and the knowledge of
his secrets and mysteries. It is to a holy bishop, or
a holy priest, that God discovers himself most. Such
a one is to the people the same which the angel is to
this priest — a messenger, an ambassador from God,
to declare his promises. The angel of the sacrifice

CHAPTER I. 273

is not visible at the altar; but he is always present
there, to carry and present the Christian people's
sacrifice before the Majesty of God.

" 12. And when Zacharias saw him, he was
troubled, and fear fell upon him."

Under illuminations, apparitions, and extraordi-
nary manifestations, a man ought always to be afraid.
The more humility accompanies the divine illumina-
tion, the greater apprehension does it give of the false
light of the prince of pride. To know that he trans-
forms himself sometimes into an angel of light, is
sufficient to make us continually in fear of his seduc-
tions. Trouble produces assurance, and fear gives
peace, when they proceed from humility.

" 13. But the angel said unto him, Fear not,
Zacharias ; for thy prayer is heard ; and thy wife
Elisabeth shall bear thee a son, and thou shalt call
his name John."

Good angels comfort those whom their presence
troubled at first. Good priests, mindful of the
wants of the church and people, are heard both as to
those of the church and as to their own, which
perhaps they did not at all consider. Zacharias
prayed for the Messiah, according to the spirit of the
law ; and he is thought worthy to have the forerun-
ner of the Messias for his own son. The promise
of a son is but a small matter, unless a man can
reasonably hope that he will prove a child of grace.
Zacharias receives the promise of it in this prophetic
name of John, who was to be the first-fruit, the
apostle, and the harbinger of Christian grace.

" 14. And thou shalt have joy and gladness; and
many shall rejoice at his birth."
M 3

274. ST. LUKE.

To have joy in the birth of saints, and particu-
larly in that of the forerunner of Jesus Christ, is to
honour our Saviour and his grace. To promise this
joy to a father, who knew no other joy but that of
the Holy Ghost, is to promise him every thing for
his son. The gifts of God are not a true subject of
joy, but only when they are to us a pledge of his love,
and of the birth or new coming of Christ in us by his
Spirit. All joy which has no relation to him, is a joy
of the world; a joy which comes not from heaven;
a joy which we must lament.

" 15. For he shall be great in the sight of the
Lord, and shall drink neither wine nor strong drink ;
and he shall be filled with the Holy Ghost, even
from his mother's womb. 16. And many of the
children of Israel shall he turn to the Lord their
God. 17. And he shall go before him in the spirit
and power of Elias, to turn the hearts of the fathers to
the children, and the disobedient to the wisdom of the
just ; to make ready a people prepared for the Lord."

Angels have no notion of human greatness, and
are far from bringing tidings concerning any thing
of that nature. The forerunner of him who came to
render it contemptible, and to contemn it himself,
can have no other greatness but such as makes him
conformable to the Son of God in his state of humi-
liation. Nothing is truly great, but what is so in the
sight of God. John's greatness arises, 1. From his
mortified life. 2. From the fulness of God's Spirit
in him. 3. From his zeal to make Christ known.
4. From his fidelity and courage in rebuking vice, in
reviving in the Jews the spirit of the patriarchs, and
preparing the hearts of the people for Jesus Christ.

CHAPTER I. 275

Give thy church, my God, such bishops and preach-
ers, as know and desire no other greatness but what
consists in humbling themselves before thy Majesty,
and in sacrificing their lives to make thee known and
adored.

" 18. % And Zacharias said unto the angel,
Whereby shall 1 know this ? for I am an old man,
and my wife well stricken in years."

Men ought not to fear any natural impediments
when the God of nature declares his will, which no
obstacle can hinder. God has a right to be believed
on his word alone, without any other pledge of his
promise. Some persons blame this distrust of Za-
charias, surprised at the appearance of an angel, and
at such extraordinary news, who, even in cold blood,
and on all occasions, are themselves full of distrusts
and uncertainties. Diffidence is less excusable in a
bishop, or in a pastor, who ought to be, as it were,
God's security with men. God permits the imper-
fections of the most holy, in order to promote his own
glory, to confirm their grace by humility, and to com-
fort the weak.

" 19. And the angel answering, said unto him, I
am Gabriel, that stand in the presence of God; and
am sent to speak unto thee, and to show thee these
glad tidings."

A priest, a bishop, in serving the church, should
imitate the angels, who quit not the presence of God
in their employments towards men. A man of vows
and prayer like Zacharias, who longed for the Mes-
siah, whose heart was full of the prophecies of his
coming, needed only the name of Gabriel to put him
into the way, and to make him understand, that the

276 ST. LUKE.

weeks foretold by the same angel to Daniel were about
to be accomplished. It is good to fill our minds
with the divine Scriptures : one word, on particular
occasions, is sufficient to enlighten and set us right.

" 20. And, behold, thou shalt be dumb, and not
able to speak, until the day that these things shall
be performed, because thou believest not my words,
which shall be fulfilled in their season."

The holiness of God renders him severe in pun-
ishing the least faults of the saints. What rigorous
treatment then have not the wicked reason to expect?
A thought, a word of distrust, is a fault, which is
more considerable in those who know by experience
the goodness and power of God. A silence of nine
months for one distrustful word, is in God's judgment
a proportionable penance. It is thus that we may
make some atonement for the guilt of such words, as
are contrary to that respect and confidence which are
due to the word of God.

" 21. And the people waited for Zacharias, and
marvelled that he tarried so long in the temple.
22. And when he came out, he could not speak unto
them : and they perceived that he had seen a vision
in the temple; for he beckoned unto them, and re-
mained speechless."

Zacharias is an emblem of the Jewish people, who
gave not birth to Christ till in their old age, who
were become speechless by their not having any
longer prophets among them, and who spoke no more
of the Messias to come, but only by the signs of sa-
crifices and other figures. — Let us here observe the
charity of a good people towards their pastor, whose
silence they look upon, not as a punishment, but as

CHAPTER I. 277

an effect of a visit from God. Let us learn to put
a favourable interpretation always, if we can, on that
which happens to the clergy and to others.

" 23. And it came to pass, that, as soon as the
days of his ministration were accomplished, he de-
parted to his own house."

Ecclesiastical persons should not frequently appear
in public, but only to discharge the functions of their
ministry, and when that is done, should return to
the privacy and retirement of their own houses. A
man ought to be exact, faithful, and intent in the
performance of his duty, whatever happens, after the
example of Zacharias, whom neither haste to carry
such joyful news to his wife, nor the loss of his speech,
could draw from the exercise of his ministry: far,
therefore, should a man be from seeking pretences to
be excused from it.

" 24. And after those days his wife Elisabeth
conceived, and hid herself five months, saying,"

It belongs to God to make known the extraordi-
nary favours which he bestows on men. As for
them, they ought to conceal them, till either neces-
sity or the glory of God obliges them to a discovery.

" 25. Thus hath the Lord dealt with me in the
days wherein he looked on me, to take away my re-
proach among men."

It is a favour to be exercised and tried; it is
one also to be delivered : each has its proper time.
There is a sort of honour in the world, which de-
pends on the darkness or injustice of human judg-
ments. Barrenness seems to be a punishment from
God, and a disgrace to those who are ignorant of
his ways, who value nothing but the present life and

278 ST. LUKE.

the enjoyments of this world, and who understand
neither the excellence of virginity, nor the advan-
tages of spiritual fruitfulness. God some way or
other still delivers those whom he loves : it is our
duty to expect his time with confidence, and to leave
the choice of our portion to him.

Sect. III. — The Annunciation.

" 26. f And in the sixth month the angel Gabriel
was sent from God unto a city of Galilee, named
Nazareth, 27. To a virgin espoused to a man,
whose name was Joseph, of the house of David ; and
the virgin's name was Mary."

At length the moment is come which is to give a
Son to the Virgin, a Saviour to the world, a Pattern
to mankind, a Sacrifice to sinners, a Head to the
angels, a Temple to the Divinity, a new Worship-
per to the eternal Father, a new nature to his Son,
and a new principle to the new world. Is it not very
just and reasonable that we should prepare ourselves
for reading the history of the abasement of the Word,
by a profound humiliation of heart, by adoration,
gratitude, love, &c.? This angel is sent from God,
not to the palaces of the great, nor to the kings or
emperors of the earth, but to a poor maid, to the wife
of a carpenter. Great degrees of grace are but
seldom conferred on the great. The Son of God
comes to humble these, and to honour poverty, weak-
ness, and contempt. He chooses an obscure place
for the mystery which is most glorious to his human-
ity; and for that which is most degrading, he will
choose the greatest city. How far are men from
such a conduct as this !

CHAPTER I. 279

" 28. And the angel came in unto her, and said,
Hail, thou that art highly favoured, the Lord is with
thee : blessed art thou among women."

The state wherein the angel finds the Virgin, is
retirement : this is that in which God is wont to
diffuse his greatest £ivours. The Lord is in her
by his grace, which fills and sanctifies her; he is
with her by his power, which governs and protects
her ; and he is very mindful of her by his love, which
chooses her, and raises her above other women by the
honour of being the mother of Jesus. The angel
knows the bottom and inclinations of her heart, and
he praises that which he admires. What woman is
there, who had not rather one might tell her that she
is full of wit, and a person of great fortune and
quality; that lords and princes are always with her,
suing and making court to her ; and that she is noble,
handsome, and beautiful among women ? The fulness
of God's grace, the fellowship with Jesus Christ,
and the benediction and unction of the Holy Ghost;
these are the things whereof one ought to be ambi-
tious, and these are they which Mary values more
than all the things of this world.

" 29. And when she saw him, she was troubled
at his saying, and cast in her mind what manner of
salutation this should be."

This trouble is a trouble of grace, of light, of holi-
ness, of prudence, of apphcation, and of adherence to
God. They who are truly humble, are always
troubled when they hear themselves praised. No-
thing is more reasonable or holy than such trouble,
because they are then exposed to pride. A virgin
ought always to be troubled when she is alone with

280 ST. LUKE.

the other sex : too great a security is very danger-
ous. The person who guards a treasure, should
watch continually ; and watchfulness is never with-
out some disquiet. Would to God that the fear
alone of being wanting in their fidelity to him, would,
after the blessed Virgin's example, trouble all those
of her sex who expose themselves so easily to the
violation of their promises or vows.

" 30. And the angel said unto her, Fear not,
Mary; for thou hast found favour with God. 31.
And, behold, thou shah conceive in thy womb, and
bring forth a son, and shalt call his name Jesus."

Here are four marks of Mary's greatness: — I. Her
election by pure grace and favour to be the mother
of Jesus. 2. The incarnation of the Word in her.
3. His birth from her womb. 4. The right of giv-
ing him the name of Saviour. — What a gift is this,
which God bestows on us in giving us his only Son !
He is given to the Virgin as a Son by the Father,
when she conceives him by the virtue of the Holy
Ghost. She gives him to the world as a King, in
giving him birth. He gives himself to mankind as
a Saviour, when he takes that name upon him. Who
will give us, O holy Virgin, the grace to receive him
with dispositions approaching thine ; thy humility,
purity, fidelity, &c. ?

" 32. He shall be great, and shall be called the
Son of the Highest: and the Lord God shall give
unto him the throne of his father David : 33. And
he shall reign over the house of Jacob for ever ; and
of his kingdom there shall be no end."

Here are four marks of the greatness of Jesus: —
1. The elevation of his human nature to the divine,

CHAPTER I. 281

by its union with the Word. 2. His filiation accord-
ing to the Divine nature. 3. His sovereignty over
his church. 4. The eternity of his kingdom : the
only one which has no end, while those of the earth
pass away like a shadow. — How adorable is thy good-
ness, O Jesus, to make those partakers of thy greatness
from whom thou receivest nothing but meanness in
thy incarnation ! The Christian in this life is made
partaker of the divine nature in Christ, and enters
into his filiation by the adoption of the Father : in
the other, he will partake of his sovereignty and of
the eternity of his kingdom. My God, what dis-
engagement from earthly things does not the Chris-
tian grace require of us !

" 34. Then said Mary unto the angel, How shall
this be, seeing I know not a man ?"

The first care of a virgin regards her virginity.
One ought to be faithful in preserving that for God,
which one has once consecrated to him. The holy
Virgin is the apostle of virginity : by her, God makes
it known to the world. Happy is that person who
receives this gospel of purity. It is prudence, not
to engage blindly in the most sacred works. An
inviolable engagement to God by a vow of virginity,
gives a right of examining the proposal of any other
engagement which might be contrary thereto. Does
it not seem, that the blessed Virgin's love of virgin-
ity, and her fidelity towards God, were so great, that
rather than be wanting therein, she was ready to re-
fuse the dignity of being the mother of Jesus, if it
had been inconsistent with them ?

" 35. And the angel answered and said unto her,
The Holy Ghost shall come upon thee, and the

282 ST. LUKE.

power of the Highest shall overshadow thee : there-
fore also that holy thing, which shall be born of thee,
shall be called the Son of God."

Every one of the three divine Persons has his part
in the mystery of the incarnation. The Holy Ghost,
as Spirit of grace, sanctification, and love, fills, pre-
pares, and raises the body of the Virgin. The eter-
nal Father communicates to her his fruitfulness and
paternity, to render her his spouse, and mother of
him of whom he is Father. The Son takes in and
of her a new being and nature, which is sanctified
by the Divinity itself. O my God, what a religion
is that which is established upon such a foundation !
What love in God, to bestow such a gift upon his
creatures ! What ingratitude in man, if he do not
give himself entirely to his God, who gives him eve'ry
thing; if he do not with his whole heart love God,
who loves him so exceedingly !

" 36. And, behold, thy cousin Elisabeth, she hath
also conceived a son in her old age : and this is the
sixth month with her, who was called barren. 37.
For with God nothing shall be impossible."

It is as easy to God to unite fruitfulness with
virginity, as with barrenness and old age. God sel-
dom fails to give signs of his great promises ; but he
would have men expect them from his goodness.
These signs are new favours for those, who, like the
blessed Virgin, in all things depend on him. They
are beneficial chastisements for those who ask them
out of diffidence, as Zacharias did. The almighty
power of God, which is the first article of the creed,
is the principal foundation of religion and faith ; be-
cause it is his almighty will which is the principle

CHAPTER I. 283

of all the operations of grace and mercy. It is on
this account, that in the creed we make confession
of grace no otherwise than in confessing the almighty
power of God.

" 38. And Mary said, Behold the handmaid of
the Lord; be it unto me according to thy word.
And the angel departed from her."

God does his creature the honour to ask her
consent to the mighty work, which he purposes to
effect in her; but he himself gives what he asks.
The agreement of the almighty operation of God in
the heart of man with the free consent of his will,
is immediately showed us in the incarnation, as in
the source and pattern of all the other operations of
mercy and grace, all of them as free, and as much
depending on God as this original operation. Let
us be faithful in submitting ourselves to the designs
of God concerning us, though beyond the reach of
our comprehension, with faith, humility, obedience,
renouncing our own understanding, and resigning
ourselves to his commands, under the conduct, and
with the advice of some visible angel, full of prudence,
knowledge, and the power of God. Can we ever
forget this adorable moment of the incarnation of the
Word, the fountain of every grace, the sacred first-
fruits of all the mysteries of Christ, and which gives
us Jesus Christ himself!

Sect. IV. — The Virgin visits Elisabeth*

" 39. 5[ And Mary arose in those days, and went
into the hill-country with haste, into a city of Juda;"

Jesus, being incarnate in Mary, and become her
spirit, her heart, and principle of action, inclines her

2S4> ST. LUKE.

to go seek John to sanctify him. How worthy to
be imitated is this ardent zeal to propagate the Spirit
of God in souls, and to consecrate them to him !
The mother of Jesus is the pattern of it, both for
all the faithful, who conceive Jesus Christ in their
hearts by faith, and chiefly for priests, who, bringing
him forth in souls, have so particular a resemblance
to the blessed Virgin. Mary is the first missionary
of the evangelical law, who does that for her Son,
and her Son by her, which his state and condition
do not permit him to do by himself. Happy, and a
thousand times happy they who imitate her, in cross-
ing mountains, seas, and deserts, to convey Jesus
Christ to those who know him not, and to seek souls
in order to sanctify them by the communication and
operation of the mystery of the Word incarnate.

" 40. And entered into the house of Zacharias,
and saluted Elisabeth."

The haughtiness of men is here condemned by
the humility of the mother of Jesus, who first salutes
Elisabeth. They who preach Jesus Christ to others,
must have a preventing humility; preventing, in re-
spect both of those to whom they speak, and of those
who are workers together with themselves, both
whom John represents, as being the first-fruits both
of believers and of preachers.

" 41. And it came to pass, that, when Elisabeth
heard the salutation of Mary, the babe leaped in
her womb ; and Elisabeth was filled with the Holy
Ghost:"

Can those who are envious of Mary's glory, here
avoid seeing, that it is by her that the first com-
munication of the Spirit of the incarnate Word is

CHAPTER I. 285

made, and that Jesus begins to difFuse grace and joy
into souls? How does sometimes even one word
of a holy person fill those with light and grace who
hear it ! The invisible infant of Mary works on
that of Elisabeth ; but by the tongue of the former,
and the ear of the latter. This is a representation
of what Jesus Christ, who resides invisibly in his
church and ministers, works in souls by the minis-
tration of the word heard with faith.

" 42. And she spake out with a loud voice, and
said, Blessed art thou among women, and blessed is
the fruit of thy womb."

The incarnation of the Word, and the maternity
of the Virgin, are honoured and published first by
Elisabeth. Who can forbear lifting up their voice
in transports of joy, admiration, and gratitude, when
they feel the sweet and powerful operation of grace
in their heart? It is in and by the church, (that
virgin blessed among women,) that grace works and
makes itself perceptible. There is no fruit blessed
but that of her womb, no blessing but in her bosom.
" 43. And whence is this to me, that the mother
of my Lord should come to me?"

And whence comes this happiness, that the Lord
himself should come into us by the incarnation, by
faith, and by grace !

" 44. For, lo, as soon as the voice of thy salu-
tation sounded in mine ears, the babe leaped in my
womb for joy."

God did all things by his word in the first crea-
tion ; he does all things by it in the second : and it
is by the word that Christ did every thing while
on earth; and that the church works in his name

S86 ST. LUKE.

ever since be was in heaven. This is so, on purpose
to honour his eternal and incarnate Word, and con-
tinually to renew the sense of that dependence which
we have on him. How oft has the word of God
sounded in our ears, and we, perhaps, have been so
far from imitating John, as to be altogether insen-
sible of it !

" 45. And blessed is she that believed : for there
shall be a performance of those things which were
told her from the Lord."

The amazing faith of a virgin so humble, is instru-
mental in preparing a remedy for the fatal conse-
quences of Eve's credulity. The latter, through
pride and curiosity, believed the devil : the former,
through humility and obedience, believes the angel
Gabriel. Eve hoped that she should become like
to God : Mary doubts not but that God would be-
come like to man. Presumptuous Eve gave admit-
tance to falsehood and death : humble and faithful
Mary becomes the mother of truth and life. What
is not faith able to do, which draws down on the
blessed Virgin such extraordinary graces ? Faith is
the source of true happiness ; as all real misery pro-
ceeds either from not believing at all, or from believ-
ing faintly. Souls less perfect, and of much inferior
virtue, are, notwithstanding, sometimes serviceable
to the most eminent; and pastors are often assisted
by the understanding of their flock; as God here
makes use of Elisabeth to confirm the Virgin in the
belief of the incarnation, and in the hope of the pro-
mises.

CHAPTER I. 287

Sect. V. — The Song of the Virgin.

" 46. f And Mary said, My soul doth magnify
the Lord,"

An humble soul cannot hear its own praises long;
but takes occasion thence to lift itself up to God, and
to glorify him for his gifts : and this application to
God is a seasonable diversion to keep off vanity, which
attributes all to itself, and to ascribe all to him to
whom it is due. This address must proceed from
the bottom of the heart, and not from the bare lips;
otherwise it is only a false humility and a double
vanity.

" 47. And my spirit hath rejoiced in God my
Saviour."

Let Christians learn of the blessed Virgin to re-
joice at God's favours only in him and for him. How
rare is this pure, this holy joy, wherewith a person
rejoices at the gift, not on the account of the advan-
tage received by it, but of the glory which redounds
to God, being more intent on him than on his gift !
We must not receive his favours with sadness ; and
it is ingratitude not to rejoice at his mercies.

" 48. For he hath regarded the low estate of his
hand-maiden : for, behold, from henceforth all gene-
rations shall call me blessed."

Mary, in answer to that expression of Elisabeth,
" Blessed is she that believed," which seemed to
attribute to her some peculiar merit independent of
grace, declares that all her merit consists in the re-
gard which God was pleased to show to her low estate,
and which is the source of all the great things he has
wrought in her. Praise having alarmed the blessed

288 ST. LUKE.

Virgin, she retires, and, as it were, entrenches her-
self within her own humility. This is a fort which
is impregnable ; as long as one continues in it one
is safe. The more God exalts any person, the more
ought he to humble himself: and the more he hum-
bles himself, the more will God seek him with the
eyes of his mercy. Let us judge of the blessed Vir-
gin's greatness by her humility, and of her humility
by her greatness : for the one increased always in
proportion to the other.

" 49. For he that is mighty hath done to me
great things ; and holy is his name. 50. And his
mercy is on them that fear him from generation to
generation."

Here we ought, with the Virgin, to adore the
power, holiness, and mercy of God in all his works,
and above all, in the incarnation, wherein they appear
most conspicuous. Power, in respect of the Father,
whose virtue operates in the Virgin ; mercy, in refer-
ence to the Son, who, in taking our nature, becomes
a merciful High Priest ; and holiness, with relation
to the Holy Ghost, who becomes the Sanctifier of
Jesus Christ in his new nature. Holiness is a per-
fection, whereby God retires, reposes, and, as one
may say, secures himself within himself; which ren-
ders his name dreadful to his creatures, and is that
inaccessible light in which he dwells. Mercy is a
perfection which diffuses itself abroad, whereby God
stoops to his creatures, and which renders him acces-
sible even to the greatest sinners. These two per-
fections, so contrary in this respect, are reconciled
and closely united together, when God unites him-
self to man in the mystery of the God-man.

CHAPTER I. 289

" 51. He hath showed strength with his arm : he
liath scattered the proud in the imagination of their
hearts."

All the instances of God's power, which appeared
in the deliverance of his people, in the victories over
their enemies, in their establishment, and in all the
wonders which preceded it in the wilderness, were
only a shadow, and a preparation to the work of his
arm, which is the incarnation, and to all the con-
sequences of it, in the forming of his church, and the
salvation of the elect. God, by humbling the proud,
has always made it evident, that pride is more dis-
pleasing to him than all other vices, that it is the
great wound of man's heart, and that it was in order
to heal it, and to teach it humility, that the Son of
God abased himself.

" 52. He hath put down the mighty from their
seats, and exalted them of low degree. 53. He
hath filled the hungry with good things; and the
rich he hath sent empty away."

All the instances of God's mercy, which appeared
in the exaltation of those of low degree, and in the
liberal distribution of his blessings under the old
law, were no more than a small specimen, a slight
draught of the riches of his great mercy reserved for
his church, and of the gift of his Son and his Holy
Spirit, which was to raise fallen man, to supply all his
wants, and completely satisfy all his wishes and de-
sires. The blessed Virgin, being more hungry after
these good things, and more ardently desirous of
them, had also the happiness to be the more filled
with them. Let us take great care, lest the love of
earthly things, which is always accompanied with a

Vol. II. N 57

290 ST. LUKE.

disgust towards heavenly, should render us unworthy
of these, as it did the priests, the Pharisees, and the
other rejected Jews.

" 54. He hath holpen* his servant Israel, in re-
membrance of his mercy;" [* Fr, United to him-
self.]

All the instances of holiness and love, which ap-
peared in God's covenant with his people, in the
establishment of the law, of sacrifices, and of the
whole legal sanctity, are nothing in comparison of
that holiness and love, which are found in the inef-
fable union of Christ with his church the true Israel,
of the Son with his holy mother, and of the Head
with its members, by means of the still more holy
and close union of the Word with the human nature,
which is the effect of the pure mercy of God, and is
indeed his greatest mercy.

** 55. As he spake to our fathers, to Abraham, and
to his seed for ever."

In short, the incarnation is the accomplishment
of the promises, the miraculous birth of the true
Isaac, the true Son of Abraham, and Him for whom
all the promises are reserved ; the source of all true
blessings, the bud which encloses all the elect, their
grace, their sanctification, and eternal salvation. How
many wonders, how many instructions are contained
in this song, under a prophetic language, which ex-
presses at the same time the past, the present, and
the future ! When we love, in imitation of the
blessed Virgin and her cousin, to feed on the divine
Scriptures by reading joined with prayer, we then
understand this language perfectly well, and profit
thereby.

CHAPTER I. 291

" 56. And Mary abode with her about three
months, and returned to her own house."

Charity is persevering, and never forsakes any
one in time of need. The blessed Virgin's mission
lasts three months ; and during all that time, Christ,
by her ministry, works on the heart of his forerunner,
in order to form himself in him. This is an instruc-
tion for missionaries and pastors of souls, who ought
to give their people all the time which is necessary
to change the heart, to destroy the habits of sin, to
inform themselves of their duty, to know themselves
thoroughly, to frame themselves to piety, and to lay
the firm foundations of it in retirement and prayer.
When a person has finished the work which God has
given him to do, he must return to his own house,
and resume his ordinary exercises and employments.

Sect. VI. — The Birth of John Baptist.

" 57. f Now Elisabeth's full time came that she
should be delivered; and she brought forth a son.
58. And her neighbours and her cousins heard how
the Lord had showed great mercy upon her; and
they rejoiced with her."

Charity bears no envy towards our neighbour, but
rejoices at the good which happens to him. All good
is performed and possessed in common in the church ;
and all its members being obliged to labour for the
body, and in the spirit of the body, the joy thereof
ought also to be common.

" 59. And it came to pass, that on the eighth day
they came to circumcise the child ; and they called
him Zacharias, after the name of his father."
, The righteous are far from endeavouring to ex-
n2

292 ST. LUKE.

empt themselves from general and ordinary laws,
under pretence of extraordinary graces. John, though
sanctified from his mother's womb, notwithstanding
receives the sacrament of circumcision. Grace,
which precedes the effect of sacraments in the heart
by a secret way, far from obstructing the use of com-
mon and public means, inclines and obliges thereto.
John, as well as Abraham, " received the sign of
circumcision, as a seal of the righteousness which he
had yet being uncircumcised ; because he was to be
the first preacher of a righteousness and holiness
which was independent on circumcision. Holiness
and humility are characters which are inseparable.

" 60. And his mother answered and said. Not so ;
but he shall be called John. 61. And they said
unto her. There is none of thy kindred that is called
by this name. 62. And they made signs to his
father, how he would have him called. 63. And he
asked for a writing-table, and wrote, saying, His
name is John. And they marvelled all."

The birth of John, rendered famous by many
miracles, disposes men to believe the all-miraculous
birth of the incarnate Word. Every thing is to be
prophetic in John, every thing is to denote his mis-
sion. His name, which signifies the gift, the grace,
and mercy of God, shows, that he is to point out,
as it were, with his finger, Him who is the gift of
God, the Author of grace, and the Victim of mercy.
A preacher ought to make the truths he delivers ap-
parent and manifest in his person, and to be entirely
a man of grace. Every thing in him should preach.
A name so short and so holy as that of John, an
express messenger from heaven, does it not condemn

CHAPTER I. 293

that afFectation of a train of great names and lon<p
titles, which are frequently used for state in the most
apostolical employment, and in a ministry of humi-
lity and servitude?

" 64-. And his mouth was opened immediately,
and his tongue loosed, and he spake, and praised
God."

John made the first essay on his father of that
which he was to do in the world, which was to open
the ears and mouth of people, that they might hear
and bless God. H ippy the penitent who, after the
example of" Zacharias, breaks silence, only to praise
Him wlio has showed mercy on him ! It is highly
just and reasonable to employ the gifts of God to
his glory, and to consecrate to him both the first-
fruits of them and the lump.

" 65. And fear came on all that dwelt round about
them : and all these sayings were noised abroad
throughout all the hill-country of Judea. 66. And
all they that had heard them laid them up in their
hearts, saying. What manner of child shall this be !
And the hand of the Lord was with him."

All these wonders are going in a little time to be
buried in the wilderness. The more holy this child
is, and the more he is designed for great things, the
more will God hide him from the world. By this
birth, so eminent and illustrious, God would render
the Jews intent on the time of that of the Messias,
and induce them carefully to study the prophecies,
that they might bear witness thereto.

" 67. f And his father Zacharias was filled with
the Holy Ghost, and prophesied, saying,"

After that Zacharias has been purified by repen-

294) ST. LUKE.

tance, and his tongue sanctified by a silence of nine
months, God fills him with his Spirit, and gives him
the tongue of a prophet. One speaks quite other-
wise of God, when one has been a long time without
either speaking to men, or hearing them speak.

Sect. VII. — T/ie Song of Zacharias,

" 68. Blessed be the Lord God of Israel; for he
hath visited and redeemed his people,"

This song begins with thanksgiving for the two
great benefits of the incarnation and redemption.
This prophet counts the salvation of mankind as
good as accomplished, as soon as our Saviour is born,
and that by his birth the designs of God begin to be
put in execution. God visits us as a Father by the
person of his Son and word — the Word, as a sacri-
fice, redeems us by his blood. O my God, what a
visit dost thou make to man ! Thou enterest into a
house of clay, inta a mortal body, to make it thy
victim, and to redeem thy people by thy sacrifice :
and yet scarce any one reflects upon it.

" 69. And hath raised up an horn of salvation for
us in the house of his servant David ;"

Jesus Christ saves us by his power, as King, and
as the true David. David's victories, and the estab-
lishment of his kingdom, are but the figure and sha-
dow of the victories of Christ, and of the establish-
ment of his church. He chose to be descended of
the royal house, that he might be the better received
by the Jews, and that he might fulfil the promises :
but he would have this house be first decayed, that
he might not partake at all of the lustre and great-
ness of it. The power of our blessed Saviour is not

CHAPTER I. • 295

that of an earthly king : since it all consists in humi-
liation, abasement, poverty, weakness, &c.

*' TO. As he spake by the mouth of his holy pro-
phets, which have been since the world began ;"

All the saints are so many witnesses of God's
faithfulness in his promises.

"71. That we should be saved from our enemies,
and from the hand of all that hate us ;"

The devil, death, and sin, are the enemies which
Christ came to conquer. Sin is the most dangerous
of all, and properly the only enemy we have to fear.
The devil is without us; death is only in our flesh;
sin is in our will : and to destroy this last there, an
almighty Saviour is necessary. Lord, be thou the
Saviour and Deliverer of my will, and exert upon it
the omnipotence of thy saving hand !

" 72. To perform the mercy promised to our
fathers, and to remember his holy covenant,"

The old covenant is the figure of the union or
alliance of the Word with our nature in the incarna-
tion, and of the church with God by and in Jesus
Christ. An alliance all of mercy, both in the pro-
mise and in the performance, and that in respect both
of the patriarchs and of Christians. The virtue of
Christ's mysteries extends even back to all past ages;
and it is in the incarnation that Abraham and the
other fathers receive the mercy and the covenant
promised to them, and eternal salvation.

" 73. The oath which he sware to our father
Abraham,"

How great is the goodness of God, to oblige him-
self to his creatures by oath ! But how great the
infidelity of his creatures, who do not believe even

296 ST. LUKE.

the oath of God ! Abraham believed the incarnation
of the Word, and all the promises comprehended
in Jesus Christ, though he was not to receive the
effect of them till almost two thousand years after his
death. What confusion should this cast on those
incredulous persons who do not believe them, after
they have been fulfilled, and confirmed by the miracles
and by the faith of so many ages ; and are, as it
were, continually exposed to their sight !

" 74. That he would grant unto us, that we be-
ing delivered out of the hand of our enemies, might
serve him without fear, 75. In holiness and right-
eousness before him, all the days of our life."

The effect of the incarnation is, to make us serve
God, no longer by a slavish fear, but with a filial
love ; by a religion, no longer ceremonial and figu-
rative, but substantial and internal ; in a holiness
and righteousness, no longer legal, carnal, and tran-
sient, but Christian, spiritual, and eternal. The
unchangeable promises of God are accomplished only
in the body of the elect, whereof Christ is the head.
The call to conversion, or the first justification, which
delivers them from sin, and takes them out of the
devil's power — a Christian life, shown by works of
true righteousness — and final perseverance — are the
three principal effects of divine predestination and
the oath of God; and the infallible way to glory,
which is the fourth and last eflPect, and full comple-
tion of the promise.

" 76. And thou, child, shalt be called the Prophet
of the Highest : for thou shalt go before the face of
the Lord to prepare his ways ; 77. To give know-
ledge of salvation unto his people, by the remission
of their sins,"

CHAPTER I. 29T

Nothing is greater than " to go before the face
of the Lord to prepare his ways" in souls; since this
is that which makes all the greatness of John. His
function, and that of all spiritual directors, is to teach
men Jesus Christ, and to prepare them to receive
from him " the knowledge of salvation, and the re-
mission of their sins/' There is a necessary con-
nection betwixt the true knowledge of salvation, and
reconciliation with God : for, by filling themselves
with bad principles and maxims remote from the gos-
pel, men too often set themselves at a farther distance
from God, and lull themselves asleep in a superficial
piety. Teach us. Lord, this true knowledge of sal-
vation, which will infallibly guide us to thee !

" 78. Through the tender mercy of our God ;
whereby the day-spring from on high hath visited us,"

The incarnation, and the whole train of our blessed
Saviour's mysteries, the first light which shines on
our heart, and the whole series of graces which work
salvation, are the effects of the love and tender mercy
of God. The incarnation is the rising of the Sun
of righteousness, which is come to change the dark-
ness of sin into the light of faith. Such, in respect
of a sinner, is the first ray which strikes the eyes of
his mind, in order to make him a child of light.
These are two benefits, the one general, the other
particular, both worthy of an eternal acknowledgment.

" 79. To give light to them that sit in darkness
and in the shadow of death, to guide our feet into
the way of peace."

The designs of God in the incarnation of his Son,
are, L To dispel the darkness of ignorance, sin,
and death. 2. To turn our hearts, and all their in-
n3

298 ST. LUKE.

clinations, toward heaven. 3. To give us the true
peace of eternity. — There was nothing but darkness
on earth, when the Son of God came down upon it;
there is nothing but darkness in the heart of man,
before that his grace begins to shine therein. It is
by faith that he enlightens us; it is by this that
he conducts his elect to his glory ; it is this which
is the sole way of evangelical peace in this life, and
of beatific peace in the other, to which all the de-
signs of God concerning his elect tend, and in which
do terminate all the mysteries of Christ, and his
whole conduct towards his church.

" 80. And the child grew, and waxed strong in
spirit, and was in the deserts till the day of his show-
ing unto Israel."

The duties of an evangelical preacher, before he
begins his ministry, are, 1. To grow in piety, by
feeding on the bread of prayer. 2. To give his zeal
time to wax strong, by reading the Holy Scriptures.
3. To continue in silence and retirement, until God
is pleased to bring him forth and show him to the
world. How many graces, how many lights, were
for thirty years concealed in the deserts, while the
darkness of ignorance and vice increased on the earth!
Men deceive themselves, when they imagine that
they ought to produce and employ their talents with-
out delay, and that they cannot hide them without
violating the command of God. On the contrary,
they violate it in not waiting his proper time, but
making the wants of their neighbour alone a suffi-
cient call.

CHAPTER II. 299

CHAPTER II.

Sect. I. — The Birth of the Son of God Incarnate.

" 1. And it came to pass in those days, that there
went out a decree from Cesar Augustus, that all the
world should be taxed. 2. (And this taxing was
first made when Cyrenius was governor of Syria.)"

The greatest princes often form magnificent de-
signs, and undertake great enterprises, without know-
ing the reason of them. Augustus imagines, that
he is busied in advancing the glory of his name, and
the lustre of his reign, and at the same time his or-
ders, by means of others more powerful and absolute
than his, become subservient to the accomplishment
of prophecies, of which he is altogether ignorant;
to the birth of a king, whom he will never know;
and to the establishment of a monarchy, which will
subject his and all others to itself. This is what
happens in all ages, and men take no notice of it.

" 3. And all went to be taxed, every one into his
own city. 4. And Joseph also went up from Gali-
lee, out of the city of Nazareth, into Judea, unto
the city of David, which is called Bethlehem, (be-
cause he was of the house and lineage of David,)
5. To be taxed with Mary his espoused wife, being
great with child."

There is nothing here but what seems to happen
by chance; and yet every thing is ordered by Pro-
vidence, to ascertain and fix, by a public testimony,
the knowledge of the time and place of the Messiah's
birth, and of his extraction from the house of David.

300 ST. LUKE.

The Son of God, by being enrolled from his very
birth as true man, gives security, as one may say,
for his obedience, humility, and the performance of
the promises. It is hereby very visible, that his
greatness, foretold by the angel, is not a human
greatness. The poverty, trouble, and subjection,
to which Joseph and Mary are exposed, are the pre-
paration for the gift which they are going to receive
from God. Let us learn to submit ourselves to every
ordinance of man for the Lord's sake, and chiefly to
the royal power, since we see Jesus Christ beginning
to obey, from, and even before his birth.

" 6. f And so it was, that, while they were there,
the days were accomplished that she should be de-
livered."

Christ, having submitted himself to the laws of
nature, and to an imprisonment of nine months, hides
the glory of his birth, by being born in an obscure
place; he teaches us to wean ourselves from our own
country, and from this whole present world, by being
born in a journey ; he recommends poverty, morti-
fication, and humility to us, by being born in a place
borrowed from the brute beasts, and destitute of all
conveniences and of all assistance. How many in-
structions are here for us, from this very first moment,
if we can thoroughly understand them ! Let us hear
them in the spirit of adoration and lowliness.

" T. And she brought forth her first-born son,
and wrapped him in swaddling-clothes, and laid him
in a manger; because there was no room for them
in the inn."

Jesus Christ is the first-born of the blessed Virgin ;
we are in some sense her younger children. His

CHAPTER II. 301

Stooping to the weakness of infancy, is so much the
more worthy to be adored, as it appears more un-
worthy of his greatness and wisdom. Rejected of
men, he borrows the habitation of beasts. Let
human pride blush as long as it will, to have a God
become an infant of a day, of a moment, reduced to
the confinement of swaddling-clothes, to the mean-
ness of a manger, to the mansion of beasts, to have
recourse to the assistance of his creatures, and to be
refused by them. It is the Christian's glory, that
his God would do and suffer all this for his salvation :
it is his honour to adore him, to own him for his
King, and to pay him homage in all his states and
conditions.

Sect. Ih— The Shepherds.

" 8. 51 And there were in the same country shep-
herds abiding in the field, keeping watch over their
flock by night. 9. And, lo, the angel of the Lord
came upon them, and the glory of the Lord shone
round about them ; and they were sore afraid."

Christ manifests himself to the simple and the
poor, rather than to the learned and the rich. It is
for vigilant pastors that the light of God is reserved,
that they may know the mysteries of religion and
their own duties ; the negligent are left in their dark-
ness. From this moment. Lord, thou beginnest to
show who they are whom thou choosest for thy
kingdom, and whom thou dost reject.

" 10. And the angel said unto them. Fear not:
for, behold, I bring you good tidings of great joy,
which shall be to all people."

The birth of Christ is the joy of this world, and

302 ST. LUKE.

the world knows it not. The world has its vain and
its criminal joys, and thereby becomes unworthy to
have any part in the joy of our blessed Saviour's
birth. This is a representation of that which hap-
pens every day : men have their hearts shut to hea-
venly things, in proportion as they keep them open
to earthly pleasures and desires.

*' 11. For unto you is born this day, in the city
of David, a Saviour, which is Christ the Lord."

This verse contains an abridgment of all that is
great in the character of Jesus, which was propounded
to the faith of the shepherds, and which God made
known inwardly to them, under the external sign of
that light which shone round about them. As Son
of David, and heir of the promises, he has a royal
birth ; as Saviour, a sovereign goodness ; as Christ,
the fulness of God's Spirit, and of the sacerdotal and
prophetic unction ; and as the Lord, a divine power.
What ought we not to hope from a Saviour, in whom
is found a sovereign power joined to an infinite good-
ness, which reduced him to the meanest condition
for our sakes ?

" 12. And this shall be a sign unto you : Ye
shall find the babe wrapped in swaddling-clothes,
lying in a manger."

Is this then, O Lord, the sign of thy greatness,
the ornament of thy royalty, and the throne of thy
glory ? O manger, of more value than all the most
rich and precious things in the world, may 1 learn
at thy foot, that it is by humility that Christ comes
to reign, and that this is the only way which leads
to his kingdom ! Pride is the character of the chil-
dren of Adam; humility, the mark of the Son o£
God, and of the elect.

CHAPTER II. 303

*' 13. And suddenly there was with the angel a
multitude of the heavenly host praising God, and
saying,"

God, by causing the spirits of heaven to honour
his Son in the humble capacity of an infant, teaches
those on earth, for whose sake he comes into the
world, what homage they owe him in that state.
Angels think themselves happy, by their praises to
advance the glory of a new-born infant, and to adore
him as their God: and shall men disdain to do it?
The manger of our blessed Saviour, as well as his
cross, is to the Jews a stumbling-block, and to the
Gentiles foolishness; his infancy, as well as his
death, is the rock against which human pride is wont
to split : but these things are the power and wisdom
of God, for the salvation of those who believe, and
are the object even of the adoration of the angels.

" 14. Glory to God in the highest, and * on earth
peace, good-will toward men." [* Fr. Peace on
earth to the men whom he loves.]

The two principal motives of the incarnation, are
" the glory of God," and the reconciliation of men.
God promises " peace on earth" to those whom he
loves, but not rest. The peace of God consists in
his love, to what trouble and storms soever this love
may expose a Christian. The peace which reigns
on earth at this time, is only to signify the birth of
the God of peace.

" 15. And it came to pass, as the angels were
gone away from them into heaven, the shepherds
said one to another. Let us now go even unto Beth-
lehem, and see this thing which is come to pass,
which the Lord hath made known unto us."

304 ST. LUKE.

When God puts it in any person's mind to seek
Jesus Christ, to perform some duty towards him, or
to apply himself to any of his mysteries, he ought
to neglect nothing. The angel does not order the
shepherds to go to Bethlehem : but to faithful souls,
it is enough only to propose, and make known the
good, in order to engage them to undertake it. It
is sufficient to a good Christian, and to a pious lady,
barely to say, ' Christ is in this poor tabernacle, as in
a manger, forsaken of all the world; he is in this
poor wretch, almost naked, lodged in a miserable
cottage, and destitute of every thing.' This company
of shepherds, who excite one another to go to Beth-
lehem, is an emblem of the religious societies of those
zealous persons, who, profiting by the exhortations
and the light of their visible angels, mutually en-
courage one another to visit poor families, prisons,
and fatherless infants, in honour of Jesus, once a
poor infant, " wrapped in swaddling-clothes, and ly-
ing in a manger." Let us go even unto Bethlehem,
the house of the bread of heaven. Would to God,
that those who are out of this house, that is, out of
the church, would encourage one another to come
thither and seek Jesus Christ, that they might there
taste with us what " the Lord hath made known
unto us."

" 16. And they came with haste, and found
Mary and Joseph, and the babe lying in a manger."

Will not sinners blush at their niceness and pro-
fuseness as to their beds, beholding the Son of God
in a manger? Whenever a good work presents it-
self to be done, far from losing any time, we ought
immediately to follow the motions of grace, for fear

CHAPTER II. 305

they should cease, and lest some other person should
rob us, either of the opportunity, or of the first-
fruits of a pious work. This inversion of order, the
wife named before the husband, and the creatures
before the Creator, plainly denotes the inversion
made by the incarnation.

" 17. And when they had seen it, they made
known abroad the saying which was told them con-
cerning this child."

These shepherds give credit to the angel's word,
without arguing; they see the meanness and poor-
ness of the manger, without being offended; and
they reflect upon the whole, without being in the
least troubled: this is the advantage of an humble,
simple, and submissive faith. How many false rea-
sonings would philosophers have advanced on this
occasion ! With how many manifest contradictions
would the great wits of the world have been per-
plexed I

*' 18. And all they that heard it wondered at those
things which were told them by the shepherds."

The shepherds, the first apostles of the child
Jesus, are faithful in publishing the news of his
birth. God gives a blessing to the simplicity of
their relation, causing it to meet with credit every
where. God does not love, nor give a blessing to
that human prudence, which thinks that the seem-
ing meanness of the mysteries of religion should be
concealed. It belongs to man to obey without sup-
pressing any thing, and to God to cause belief by
inspiring faith.

*' 19. But Mary kept all these things, and pon-
dered them in her heart."

306 ST. LUKE.

Mary being consecrated, and having her mind
raised to Christ, filled with his mysteries, and alto-
gether intent on gathering the virtue, spirit, and
grace of them, condemns the forgetfulness and negli-
gence wherein Christians live, in respect of those
things which their blessed Saviour has done for
them. In order to profit by the mysteries and
truths of the gospel, it is not enough, barely to keep
them in memory; we must, in the presence of our
Lord, entertain ourselves with them, and frequently
meditate upon them, after the holy Virgin's example.
To her we owe the first pattern of Christian medi-
tation upon the life of Christ : let us follow so holy
an example.

" 20. And the shepherds returned, glorifying and
praising God for all the things that they had heard
and seen, as it was told unto them."

The shepherds imitate her, in adoring and glori-
fying God. This is the first effect of faith, the first
duty of religion, and a tribute of acknowledgment
due to the gift of God. The praise of these good
people is as simple as their faith ; and this is what
God loves. And as " they returned glorifying and
praising God :" so true Christians ought, in the same
manner, to return home from the church, whither
they come to worship Christ, and to hear his mys-
teries, virtues, and precepts delivered and explained.

Sect. III. — The Circumcision and Purification,

"21. ^ And when eight days were accomplished
for the circumcising of the child, his name was called
Jesus, which was so named of the angel before he
was conceived in the womb."

CHAPTER II. 307

Let us adore and imitate the exact obedience of
Jesus to the particular law of circumcision, by which
he engages himself to observe the whole Jewish law,
as well according to the letter, as to the spirit.
Give me, Lord, the grace, which thou hast hereby
merited for me, to circumcise the pride and impurity
of my heart, and whatever remains in me of Adam's
corruption. Christ, though innocent, takes upon
him the mark, the shame, and the remedy of sin ;
and yet the sinner himself cannot bear them ! The
other instances of our blessed Saviour's humiliation,
come attended, as it were, with the credentials of
some miracle; none appears in this. The law,
which subjected only sinners to it, authorizes and
confirms it; and nothing dignifies and sets it off but
the adorable name of Jesus or Saviour. By this
first effusion of his blood, he exercises the oflace of a
Saviour, at the same time that he takes the name.
How adorable are these first-fruits of his pains ! Let
this holy name be ever my refuge and confidence, my
strength and support, my peace and consolation ; and
let it be truly to me a name of salvation ! Exert
upon my heart, O Jesus, the right and sovereign
power which it gives thee to save me !

" 22. And when the days of her purification, ac-
cording to the law of Moses, were accomplished, they
brought him to Jerusalem, to present him to the
Lord ; 23. ( As it is written in the law of the Lord,
Every male that openeth the womb shall be called
holy to the Lord;)"

Jesus submits to the law, to redeem those who
were oppressed with it. His public oblation in the
temple, is the sign, and, as it were, the sacrament of

308 ST. LUKE.

his internal and perpetual oblation, begun at the
moment of his incarnation in his Father's sight, upon
the altar of his own heart. Would to God that
parents would present their children to the Lord,
with a piety, intention, and religion, pure and disen-
gaged from the earth, in imitation of the blessed Vir-
gin. She willingly partakes with her Son in the
humiliation of a ceremony, which, as to him, seemed
to dishonour his divinity and the holiness of his birth;
and as to her, her divine maternity and the purity of
her bringing forth. These reasons would have been
sufficient to have induced others to excuse themselves
from it.

" 24. And to offer a sacrifice, according to that
which is said in the law of the Lord, A pair of
turtle doves, or two young pigeons."

Jesus is redeemed, not that he may dispense with
his being consecrated to God, and serving in his
temple, but that he may accomplish a more perfect
consecration, and be himself the priest and the victim
of God, the temple and the altar of his sacrifice on
the cross. All Christians, once redeemed by Jesus
Christ, are under the happy necessity of being un-
able to purchase a dispensation from their consecra-
tion. This was effected by their baptism, wherein
their hearts were anointed and consecrated by the
Holy Ghost. Wo to them, if they live not up to
the holiness of their consecration, by imitating Christ
their Head, in whom they are both priests and victims,
to offer and consecrate their own hearts to God by his
Spirit. Is it not a misfortune, for the eldest sons
of the nobility to be, as it were, dedicated to the
world by their birth, and scarce to have any liberty

CHAPTER II. 309

at all of redeeming and consecrating themselves to
God? O Jesus, Redeemer of the world, and re-
deemed with so vile a price to be the victim of it,
grant that I may redeem myself from its slavery,
and belong entirely to God by thy grace !

Sect. IV. — The Song of Simeon, Anna, the
Prophetess,

" 25. ^ And, behold, there was a man in Jeru-
salem, whose name was Simeon ; and the same man
was just and devout, waiting for the consolation of
Israel : and the Holy Ghost was upon him.''

Simeon affords us an idea of a truly good man,
full of religion and love to God, of an exact justice
and sincere charity towards his neighbour, who lives
on earth expecting only the life of heaven, and fol-
lows in all things the light and motions of the Spirit
of God. All the difference betwixt a good Jew and
a good Christian consists in this : the one waited for
the first coming of Christ in the weakness of mortal
flesh, the other waits for his second coming in the
majesty of immortal glory. Jesus Christ is, both in
the one and the other, truly " the consolation of
Israel," of the true Israelite who is not of this world.

" 26. And it was revealed unto him by the Holy
Ghost, that he should not see death, before he had
seen the Lord's Christ."

How good is it to live in the fear of God, in the
expectation of his Son, and under the guidance of
his Spirit, since one receives from hence so much
comfort even in this world ! The elect of God never
die without " seeing the Lord's Christ" here below.
For from whence arises their fidelity, but only from

310 ST. LUKE.

their seeing, with invisible eyes, Him who is invisi-
ble ? One could not possess him by hope, if one did
not see him by faith.

" 27. And he came by the Spirit into the temple :
and when the parents brought in the child Jesus, to
do for him after the custom of the law,"

How many Christians go to church, out of curi-
osity, custom, human respects, or interest ! How
few go thither by the impulse of the Holy Spirit I
Happy the Christian, who is sure of always finding
Christ in the churches, and of receiving him there
by the communion ! But in order to find him there
to our advantage, we must carry him thither in our
hearts, and perform with respect to him whatever is
enjoined by his law. He is found as truly in the
hands of wicked priests, as in those of Mary and
Joseph. Would to God we might never find him
in his temple, except only to adore and serve him as
Simeon did !

" 28. Then took he him up in his arms, and
blessed God, and said,"

Simeon, in taking Christ up in his arms, received a
singular favour, but such as would have been of no
advantage to him had he not borne him also in his
heart. He is in this heart, he lives and operates in
it, he renews it, and by the impression of his holy in-
fancy he makes it the heart of a little child, he bap-
tizes and confirms it, gives it the communion, feeds
it invisibly, and anoints it with the unction of his
Spirit, that so this holy person may finish his course
and his sacrifice with a joy altogether heavenly,
while he is pouring forth his heart in the praises and
benedictions of his Saviour.

CHAPTER II. 311

" 29. Lord, now lettest thou thy servant depart
in peace, according to thy word : 30. For mine
eyes have seen thy salvation,"

This song of Simeon is a pattern of thanksgiving
after the communion. He who has Jesus Christ
really living in his heart, longs after nothing but
the life of the world to come, and endures this with
patience. How could this holy old man have de-
parted in peace, and been so soon separated from his
Jesus so long desired, had not Jesus himself, by
forming and imprinting himself in his heart at that
very moment, taught him from thenceforward not to
know Jesus Christ according to the flesh? There
is a way of seeing and possessing Christ, indepen-
dent of the senses, which is not well known but by
the saints, and has more consolation in it than that
which is sensible. Happy Simeon, thus, as it were,
to carry Christ with him into the place where the
patriarchs resided, and to be the first messenger to
publish the birth of a Saviour to the church of the
elect, who lived only on this hope.

** 31. Which thou hast prepared before the face
of all people;"

Jesus Christ is offered to all, but received by few.
No sooner is he born, but he causes it to be pub-
lished to all nations, that he is their Saviour; and this
he does by the mouth of a Jew, which condemns be-
forehand the jealousy of his own people.

" 32. A light to lighten the Gentiles, and the
glory of thy people Israel."

Here is mercy towards the Gentiles, who never
knew God; here is mercy towards the people of
Israel, who abused this knowledge : but, O God,

312 ST. LUKE.

what difference, since the latter receive the light
only to reject it ! The very order of the words
shows the preference of the former before the latter.
Christ is the glory of his people, by being descended
from them, by preaching salvation to them preferably
to all other people, and not calling others, but only
upon their refusal : but then, through this refusal,
he becomes their shame, their condemnation, and
their ruin. Thus it is also in respect of such Chris-
tians as reject Jesus Christ by their works. Thou
art our light, O Jesus ! but we must have eyes to see,
a heart to love, and feet to follow thee; and thou
alone canst bestow them on us.

"33. And Joseph and his mother marvelled at
those things which were spoken of him."

Christ will not by himself teach those every thing
whom he loves most. He frequently puts souls,
even of the first rank, under the instruction of others,
whose knowledore and holiness are much inferior.
The truths which the saints already know, are al-
ways new to them ; and they therein every day find
some fresh occasion to adore God. A faith which
is intent, discovers still, from time to time, in the
works of God, and more especially in Christ Jesus,
some new footsteps of his greatness, love, and holi-
ness, still something for which to admire eternally
the dispensations and inexhaustible riches of his
Spirit.

" 34. And Simeon blessed them, and said unto
Mary his mother. Behold, this child is set for the
fall and rising again of many in Israel; and for a
sign which shall be spoken against;"

Miserable is that person, who, not leading a life

CHAPTER II. 313

conformable to Christ, whom he professed in his bap-
tism, finds in him nothing but his own destruction.
Jesus is the salvation of many; but, O adorable con-
duct ! he must for this very end be exposed to the
contradiction of sinners. Who will complain of be-
ing spoken against in the service of God, since he
sees even the Son of God exposed to contradiction ?
And who has not sufficient cause of humiliation, in
being himself instrumental in forming by his life this
contradiction to Jesus Christ ? Dreadful distinction !
but I hope, Lord, that thou wilt be my resurrection
and life, because thou hast vouchsafed me the grace
to hope only in thee, and to accept, without contra-
diction, the maxims and ways of thy gospel.

" 35. (Yea, a sword shall pierce through thy own
soul also,) that the thoughts of many hearts may be
revealed."

God generally mingles some bitterness with the
greatest joys of the saints. The blessed Virgin re-
ceived the impression of all her Son^s sufferings.
Thus God treats those whom he loves most. The
gospel is the touch-stone, which discovers those who
belong truly to God. The evangelical sword, which
Christ came to bring, soon separates those who love
the peace of the world, from those who love only
that of a good conscience. There is nothing more
secret and concealed than self-love; but works be-
tray it. Those who love God, part with all for his
sake : but when a man prefers some sensual good be-
fore him, he makes it evidently appear that he loves
that sensual good better than God.

" 36. t And there was one Anna, a prophetess, the
daughter of Phanuel, of the tribe of Aser: she was

Vol. II. O 57

314 ST. LUKE.

of a great age, and had lived with an husband seven
years from her virginity; 37. And. she was a wi-
dow of about fourscore and four years, which de-
parted not from the temple, but served God with
fastings and prayers night and day. 38. And she,
coming in that instant, gave thanks hkewise unto the
Lord, and spake of him to all them that looked for
redemption in* Jerusalem." [2^^-. The redemption
of Israel.]

Anna is a pattern of the continence and life of a
true Christian widow. Her portion is constancy in
the exercises of religion, mortification, prayer, and
the offices of charity. The Holy Ghost does not
vouchsafe so much as to speak here of the great per-
sons of the earth ; but he writes the life and eulogy
of a poor widow, to preserve her memory to the end
of the world, and to show how grateful to him this
kind of life is. Happy that widow who " looks for
the redemption of Israel," and lives on the hope of
finding, at the end of her days, the expected Saviour
in the true temple, in the heavenly Jerusalem, in the
blessed eternity ! Here is an emblem of it : God
gathers round the body of his Sacrifice all these eagles,
who hungered very much after it, and lived only on
the expectation of being filled therewith. Let us
desire it, and we shall find it.

" 39. 51 And when they had performed all things
according to the law of the Lord, they returned into
Galilee, to their own city Nazareth."

Christ, being manifested to a small number of his
elect, retires and hides himself for thirty years, lead-
ing an obscure life, in a place out of which it was
not believed that any good thing could come. He

CHAPTER II. 315

chooses his own country, and the place of his ac-
quaintance, for the scene of an humble, poor, and la-
borious Hfe, waiting for his Fatlier's command to
manifest himself to the world, to exercise his office
of Saviour by his miracles, to establish his kingdom
by his preaching, and to accomplish his sacrifice by
his death.

" 40. And the child grew, and waxed strong in
spirit, filled with wisdom ; and the grace of God was
upon hira.'*

Christ chose to grow in his natural body, to teach
us that he intends to grow in the members of his
mystical body, with an increase of grace and holiness
to a perfect age. All the treasures of the divine
wisdom and knowledge were in Christ, from the very
moment of his incarnation; but they are unfolded
and produced abroad only by measure and by degrees,
according to the orders and designs of his Father.

Sect. V. — The child Jesus in the midst of the
Doctors,

**41. f Now his parents went to Jerusalem every
year at the feast of the passover."

It is here expressly said, that they went thither
every year, but it is not said that they went oftener :
to induce us, on the one hand, to be faithful in the
discharge of those duties to which we are obliged ;
and, on the other, not to run, either through restless
zeal or idleness, after all manner of popular devo-
tions. Retirement, and application to our domestic
duties, being more profitable, and more pleasing to
God. Christ is brought thither regularly by his
parents from his infancy, on purpose to teach parents
o 2

316 ST. LUKE.

to cany their children to church, and to watch over
them as to rchgious duties.

" 42. And when he was twelve years old, they
went up to Jerusalem, after the custom of the feast."

Jesus celebrated yearly by anticipation the solem-
nity of the true passover, taking occasion by the law
to go and ofFer himself as in sacrifice to his Father,
and to prepare himself to fulfil all these types and
figures by his death and resurrection. Every Sun-
day is the solemnity of the passover of Christians,
which they ought to celebrate in their parish-churches,
their Jerusalem.

*' 43. And when they had fulfilled the days, as
they returned, the child Jesus tarried behind in Je-
rusalem ; and Joseph and his mother knew not of it."

Christ sometimes hides himself from the most pious
souls, to exercise their faith, and to increase their
love and desires towards him. If our Lord, in
the time of his greatest subjection, had not done
some actions of independence, the belief of his di-
vinity would perhaps have been less lively on that
account. He quits not one dependence, but only
by reason of another, more holy and indispensable,
in respect of his Father. We must imitate him by
never withdrawing ourselves from dependence, with-
out the command of God.

" 44. But they, supposing him to have been in
the company, went a day's journey; and they sought
him among their kinsfolk and acquaintance."

Let us be faithful in seeking Christ, with an ar-
dent and indefatigable care, in the day of this life,
and by the light of faith. He is very rarely to be
found amonff the kindred and friends of the world.

o

CHAPTER II. 317

God permits men sometimes to seek him, with a
good intention, bat not sutficiently enlightened, where
they ought not, to the end they may be the more per-
suaded that they cannot seek him successfully, but
by his own light and grace.

*' 45. And when they found him not, they turned
back again to Jerusalem, seeking him.'*

We must not be discouraged when, even in all
appearance, Christ seems unwilling to be found by
us ; but we must persevere in our search. It is in
the church alone that we ought to seek him; it is
there we may infallibly find him. Whoever seeks
him elsewhere, wearies himself in vain : he will by
no means find him out of Jerusalem, out of the only
temple of God.

^'46. And it came to pass, that after three days
they found him in the temple, sitting in the midst
of the doctors, both hearing them, and asking them
questions."

This absence of Christ for three days, vva^a figure
of those three days in which his disciples bewailed
his death, and believed him lost. His manifestation
in the temple, is an emblem of the lustre of his
resurrection. It is in the house of prayer that a
man finds Christ, after having lost him. The hu-
mility of Jesus, in hearing those whose master he
was, was the finest spectacle, the most useful lesson,
the most edifying example, and the most holy sacri-
fice, which had been ever seen in the temple to that
time.

" 47. And all that heard him were astonished at
his understanding and answers."

This manifestation of the divine wisdom in child-

318 ST. LUKE.

hood, served to awaken the faith of those who ex-
pected the promised consolation. Those who knew
not the Son of God, had reason to admire his wis-
dom ; but we who know him, should rather admire
that he so long suppressed, and, as it were, anni-
hilated it for our sake ; and should learn for his, to
restrain our own forwardness to show ourselves on all
occasions.

" 48. And when they saw him, they were amazed :
and his mother said unto him. Son, why hast thou
thus dealt with us ? behold, thy father and I have
sought thee sorrowing."

The holy rigour with which Christ treats those
whom he loves, leaving them often under trouble and
affliction, is a mystery which self-love understands
not. There is no grief equal to that of a soul which
loves God, and thinks it has lost him. It must cost
abundance of tears to find Christ again, being once
lost. Joseph is called, even by the blessed Virgin,
the father of Jesus ; not as being such like others,
but because he was so by representation, by alliance,
being his mother's husband, head of his family, fos«
ter-fatherof his flesh, tutor of his childhood, guardian
of his life, &c.

" 49. And he said unto them. How is it that ye
sought me ? wist ye not that 1 must be about my
Father's business ?"

The first known words of Jesus Christ, priest,
victim, and teacher, spoken in the temple, and in the
midst of the doctors, are words of consecration, sac-
rifice, self-denial, zeal, and light. Let them teach
us to do the work of God, without consulting with
flesh and blood. This is a lesson of self-denial, as

CHAPTER II. 319

well for the parents of the ministers of God, as for
the ministers themselves. To busy these in secular
employments and temporal affairs, is to forget that it
is only for those of heaven that they are ecclesiastics.

" 50. And they understood not the saying which
he spake unto them."

A man ought to be reserved in speaking to his
parents concerning that which belongs to the eccle-
siastical ministry, «fter the example of our blessed
Lord in respect of the holiest of parents. It is mo-
desty and humility in parents not to be too curious
to know it, in imitation of the holy Virgin and Jo-
seph. They knew not but that the time of his
ministry and manifestation was already come: but
they wait, with a respectful silence, for what he shall
be pleased to discover of it to them.

*' 31. And he went down with them, and came
to Nazareth, and was subject unto them : but his
mother kept all these sayings in her heart. 52. And
Jesus increased in wisdom and stature, and in favour
with God and man."

We know nothing of what Jesus did for eighteen
or twenty years, but only that he was subject to his
parents, and that he increased in wisdom and favour,
as well as in age. We know nothing likewise of
the blessed Virgin, but only that she kept in her
heart the words of her Son, even those which she
did not understand. Let us remember to do the
same things after their example. Jesus returns to
his ordinary dependence, as soon as his Father's or-
ders permit him to do it. What an example is here
for children ; but, alas ! unknown to the generality
of them, through the fault of parents themselves.

320 ST. LUKE.

Did these but take care frequently to place Jesus
Christ before their eyes, and make them study the
example of his virtues, they themselves would first
reap the fruit of it.

CHAPTER III.

Sect. I. — 77?^ Preaching of St, John the Baptist.

" 1. Now, in the fifteenth year of the reign of
Tiberius Cesar, Pontius Pilate being governor of
Judea, and Herod being tetrarch of Galilee, and his
brother Philip tetrarch of Iturea and of the region
of Trachonitis, and Lysanias the tetrarch of Abilene,"

The divine Author of the Scriptures neglects not
the human advantages of a most exact chronological
era of the foundation of Christ's kingdom. The
history of his life is a mystery of faith, and a vvork
altogether divine, concealed under human appear-
ances. As the eternal Word, though incarnate by
the operation of the Holy Ghost, seemed to be born
in our flesh like other men, because he was to appear
among the Jews for thirty years as a mere man, and
until he had been acknowledged to be the Son of
God : so the written word of God, though inspired
by the Holy Ghost, seems to have been composed
after a manner altogether human ; because, being
first designed for the Jews, who would never receive
it as divine Scripture, it was to have all the appear-
ance and characters of a human history of such things
as had passed before their eyes, and which was suffi-
cient to make them discover the Messias in the life
and miracles of Christ, by comparing them with the

CHAPTER III. 321

ancient prophecies. When the Christian church
was once formed by preaching and miracles, the di-
vine authority of the Gospels was then made mani-
fest to Christians, the church being in a condition
to settle her canon of Scripture, and to attest the
authenticity thereof.

'* 2. Annas and Caiaphas being the high priests,
the word of God came unto John, the son of Zacha-
rias, in the wilderness."

It is a rule, not to forsake retirement in order to
instruct others, except at the call of God; not to
anticipate it ; not to put it off. Happy is that per-
son, who has perfectly learned in retirement to be
satisfied with God, and to live without the world,
to the end that he may not know it but only in re-
ference to God, and may have respect to him alone
when he delivers his truths to it. How great is
the difference, betwixt a preacher formed gradually
by the hand of God in retirement, fasting, and prayer,
and those ordained in haste, who have no other
school but the world, no other masters besides them-
selves, and no other preparation than human studies,
interrupted by worldly conversations, diversions, play,
good cheer, &c.

" 3. And he came into all the country about Jor-
dan, preaching the baptism of repentance for the re-
mission of sins;"

Men ought to preach repentance, more than any
other thing whatever, it being the foundation, of
Christian piety. This is what the world does not
at all love : but its wants, not its taste, must be con-
sulted. We see abundance of persons do all they
can to make themselves sick, and nothing in order
o3

322 ST. LUKE.

to be cured. This is a folly, which the love of life
and health renders very rare in relation to the body;
but nothing is more common in respect of the soul.

" 4. As it is written in the book of the words of
Esaias the prophet, saying, The voice of one crying
in the wilderness, Prepare ye the way of the Lord,
make his paths straight."

Repentance is preached in the wilderness, because
it is seldom hearkened to in the world, and because
it is necessary for a man to leave it, at least for a
time, or in spirit, and by a separation of heart, if he
would perform a substantial repentance. This is the
only way to return to God, and to prevail with him
to return to us. It is into the heart that he is to
come; it is the heart chiefly which we must *' pre-
pare and make straight." And how can this be done
but by the love of God, which alone can rectify that
which the love of the world has made crooked and
corrupt ?

'' 5. Every valley shall be filled, and every moun-
tain and hill shall be brought low ; and the crooked
shall be made straight, and the rough ways shall be
made smooth ; 6, And all flesh shall see the salva-
tion of God."

The internal preparation which Christ requires of
us, to the end that we may beg it of him, consists in
the humiliation of the heart, the meekness of charity,
the rectitude of the intention, the uniformity of the
life, the renouncing of our own wisdom and right-
eousness, and in an ardent desire and humble hope of
his grace and Holy Spirit. To this must be joined
the external works of repentance, in order to mortify
the flesh, to humble the spirit, and to cut off all ex-

CHAPTER HI. 323

cess and superfluity in the conduct of our lives. It
is in true penitents, that the power of a Saviour, and
the truth of salvation, are most evidently seen. Give
me, Lord, this true repentance, which restores thee
to sinners, and causes them to find in thee an al-
mighty and divine Saviour.

Sect. II. — John's Advice to the People^ the Publi-
cans^ and the Soldiers.

" 7. Then said he to the multitude that came forth
to be baptized of him, O generation of vipers, who
hath warned you to flee from the wrath to come ?"

An apostolical freedom is a thing which a preacher
ought always to preserve, that he may not flatter
sinners. It is his indispensable duty, in a prudent
manner, to make them thoroughly sensible what they
really are before God as sinners, let their rank and
quality be ever so great before men. Those who
have either sucked in heresy with their milk, or been
corrupted by the ill example of their parents, or by
a bad education, cannot enough admire how they
have been able to quit a state of sin, and " to flee
from the wrath" and judgment of God : this is a
particular favour, which requires a particular acknow-
ledgment.

" 8. Bring forth therefore fruits worthy of re-
pentance ;"

What '-oes this therefore denote, which connects
this verse with the foregoing, if not, that repentance
is utterly unworthy of God's mercy, when it is not at
all answerable either to the number and greatness of
our sins, or to the strength of our inveterate habits,
or to the wrath and judgment of God which we have

324 &T. LUKE.

deserved, or to the singularity of the grace, which
has, as it were, snatched us away from sin and the
divine wrath, while so many others are consumed
thereby ?

" — And begin not to say within yourselves, We
have Abraham to our father : for I say unto you, That
God is able of these stones to raise up children unto
Abraham."

Let us work out our own salvation ourselves, with-
out depending upon what otliers do for us. If we
do not imitate our fathers, their holiness will con-
demn us, instead of being serviceable to us, at the
tribunal of God. None but God can form his own
worshippers, as none but He can make true penitents.
Christ informs us by this comparison, that repentance
is a change, a transformation, and a new birth ; and
that so long as there is no appearance of new man-
ners and a new life, there is no conversion nor true
repentance.

" 9. And now also the axe is laid unto the root of
the trees : every tree therefore which bringeth not
forth good fruit is hewn down, and cast into the fire.'*

There is not one moment to be lost in the busi-
ness of salvation. Whoever loses one, hazards all.
The patience of God, infinite and eternal in itself,
has its bounds and end in respect of sinners. A
man can abuse God's patience only in this life; but
this life is in his hands, and perhaps his arm is even
now lifted up to cut down this unprofitable tree.
" Every tree which bringeth not forth good fruit,"
without exception, without regard to age, knowledge,
dignity, or the purple wherewith a man is perhaps
covered, all shall be " cut down and cast into the

CHAPTER III. 325

fire," if they have not good works at the hour of
death : and there can be none without charity, which
is the root of them.

" 10. And the people asked him, saying, What
shall we do then ?"

The first step of a true penitent is, to resign him-
self up to the conduct of an enlightened, prudent, and
disinterested director. There is no plainer indica-
tion that a sinner's heart is really touched by God,
and that the time of mercy is come, than his appear-
ing docile, submissive, and ready to do every thing
toward his own recovery. A sinner must receive
the law, and not give it. It is an intolerable sub-
version of order, for a criminal to say to Iiis judge, ' I
will not do this;' and a judge to a criminal, ' What
will you do?' But something like this is too often
seen in the business of repentance, and we there find
very few vvho say as they ought, * What must I do ?*

" 1 1. He answereth and saith unto them, He
that hath two coats, let him impart to him that hath
none; and he that hath meat, let him do likewise."

One part of repentance, which here includes the
other works of mercy, is to give that which is super-
fluous to the poor. John does not enjoin the sacri-
fices of the law, knowing their insufficiency, but the
sacrifice of charity, which covers the multitude of
sins. The love of God is comprehended under that
of our neighbour, whom we ought to love and assist,
only for the sake of God. Let us love to feed and
clothe the poor. These works of charity are pre-
ferable to all others, as being the most necessary and
indispensable. He who is not moved with his bro-
ther's misery, deserves to find God unmoved with
his own.

326 ST. LUKE.

" 12. Then came also publicans to be baptized,
and said unto him, Master, what shall we do? 13.
And he said unto them, Exact no more than that
which is appointed you."

John here gives rules for public receivers, as to
what concerns their particular employment. He
teaches perfectly to distinguish the abuses of any
state or condition of life from the condition itself.
A wise preacher should be so far from disturbing
either the peace of private consciences, or the public
repose, by condemning necessary employments, that
he ought carefully to promote both, by contenting
himself with only retrenching the disorders and in-
justice of those who exercise them. To be exact in
not permitting any abuses in employments of this
nature, is to serve the state : and tliose loose casuists
who allow and authorize them, are pernicious to go-
vernments, by rendering these employments odious
to the people, by favouring their murmurings, by
encouraging acts of injustice, arwi thereby giving
occasion to rebellion and revolt.

" 14. And the soldiers likewise demanded of him,
saying, And what shall we do ? And he said unto
them. Do violence to no man, neither accuse any
falsely ; and be content with your wages."

John here, in the last place, regulates the duties
of military persons, and shows that no condition is
excluded from salvation. The business of war is
not in itself at all opposite thereto ; since there have
been not only Christian soldiers, but even great saints
and generous martyrs of that profession. If all war
was contrary to the gospel, John would not have
allowed those who presented themselves before him

CHAPTER III. 327

to continue in that state : however, it is certainly full
of obstacles to salvation, which very few surmount.
A state which is generally embraced either out of
passion, or libertinism, or through a blind destination
of birth, the exercises whereof are so violent and
tumultuous, agrees but little with the exercises of
Christianity or the spirit of the gospel, which is all
peace, charity, and meekness. It is, notwithstand-
ing, just and necessary, that there should be men to
defend the state ; but it is still more just and neces-
sary, that this should not be done at the expense of
salvation. The grace of God can do every thing :
this is what ought to comfort those who intend to
serve Him in serving their king and country.

Sect. III. — St. John's Testimony of Christ. His
Imprisonment.

" 15. % And as the people were in expectation, and
all men mused in their hearts of John, whether he
were the Christ, or not ;"

It was the design of God, in sending John, to fix
the minds of the Jews upon the Messiah, and induce
them to examine the Scriptures. The mortified life
of a person devoted to religion, the edifying example
of a holy priest, and the regular conduct of a faith-
ful Christian, excite men to think of God, and awaken
sinners quite asleep and senseless as to the business
of salvation.

" 16. John answered, saying unto them all, I
indeed baptize you with water; but one mightier
than I Cometh, the latchet of whose shoes I am not
worthy to unloose : he shall baptize you with the
Holy Ghost, and with fire :"

328 ST. LUKE.

There is more difference betwixt the baptism of
John and that of Christ, than there is betwixt water
and fire. Nothing but the Spirit of God can wash
the soul from all its impurities, and consume all its
filth. Every thing is little before Jesus Christ, and
the greatest saints are not worthy to be at his feet.
Where then ought a great sinner to cast himself?
and how could he dare present himself before him in
prayer, had not he himself pressed him to come to
him, and to hope every thing from him ? He did
not himself in person baptize the Jews, to whom
John makes this promise ; but it is He who baptizes
both all Jews and Gentiles who are baptized, because
it is his baptism which is given by his ministers, be-
cause it is in his name, by his authority, through
his merits, by his invisible hand and Spirit, that
every sinner is baptized, every heart is purified, that
all sins are remitted, and every Christian is conse-
crated to God.

" 17. Whose fan is in his hand, and he will
throughly purge his floor, and will gather the wheat
into his garner ; but the chaff he will burn with fire
unquenchable. 18. And many other things, in his
exhortation, preached he unto the people."

In the church, the good and bad shall be mingled
together till the last judgment : we must, in imita-
tion of the patience of God, preserve peace and cha-
rity with all the world till that time. Every age
passes away in this kind of separation of the chaff
from the wheat ; but the visible and universal sepa-
ration shall not be till the end of all ages. John
joins the separation made by the word of Christ,
received or rejected, practised or contemned, with

CHAPTER III. 329

the final separation ; because that the one depends
on the other ; and because that, perhaps, as to most
of those who heard him, there would be but a few
days distance, or less, between them. Let us strive,
while there is yet time, to avoid the miserable portion
of the chaff.

"19. % But Herod the tetrarch, being reproved
by him for Herodias his brother Philip's vvife, and for
all the evils which Herod had done,"

A preacher cannot hold his peace in the midst of
public crimes. John spared none in Herod, because
he loved none of the good things, nor feared any of
the evils, which he could confer or inflict upon him.
Some persons would not have wanted fair pretences
to persuade John to dissemble. He was not charged
with Herod's conduct: he ought to have cultivated
his good-will, that he might be supported in the ex-
ercise of his ministry ; he ran the risk of frustrating
all his plans, and destroying the fruit of all his preach-
ing, by making him his enemy; he exposed his dis-
ciples and his whole school to danger, &c. John did
not reason after this manner; he did what God re-
quired of him at that time, and left the future to
him who is the disposer of it.

" 20. Added yet this above all, that he shut up
John in prison."

" See what John has drawn upon himself by his
imprudence," would the worldly-wise say ; but the
reflection of the wise according to Christ will be,
*' See the worthy reward of his faithfulness in dis-
charging his ministry, and of his holy freedom :" for
the grace of martyrdom is the greatest in the Chris-
tian religion. Impurity, which is public and scan-

330 ST. LUKE.

dalous, hardens the heart, and disposes a man to con-
temn and despise those who have a right to reprove
him on God's part. It is very easy to pass from
contempt to hatred, and from hatred to murder, or
to such cruel usage as is almost equivalent to it.

Sect. IV. — The Baptism and Genealogy of Christ,

" 21. f Now, when all the people were baptized,
it came to pass, that Jesus also being baptized, and
praying, the heaven was opened,"

Jesus is not ashamed to be found among the crowd
of sinners, nor to take upon him the mark and remedy
of sin. Let us from hence learn, how careful we
ought to be not to judge rashly. That which is done
visibly in the baptism of Christ, is done invisibly in
that of his members. Heaven is therein opened,
but it is by the prayer of the church, whereof its
Head sets it the example. There is reason to be-
lieve, that in this action Christ said to his Father,
that, according to his will, he took upon himself the
sins of the world, in order to undergo the penance
due to them, and to be the victim for them. Let us
learn from him to join prayer with all the ceremonies
of the church.

" 22. And the Holy Ghost descended in a bodily
shape, like a dove, upon him ; and a voice came from
heaven, which said, Thou art my beloved Son; in
thee I am well pleased."

The Father sets off and honours the humiliation
of his Son, by the testimony which he gives of his
divine extraction, and of the fulness of the Holy
Spirit in him. Christ clothes himself with us and
our sins by baptism; and wq are clothed with him

CHAPTER III. 331

and his righteousness in our own. Jesus alone is
the delight of his Father: of whom then ought he
not to be so? The Holy Spirit is for none but the
children of God : we have no right to it, but only
because it is the Spirit of our Father. The fulness
of it is given to the Head for all the members ; and
it is only under this quality that we must beg of him
any portion thereof.

*' 23. f And Jesus himself began to be about
thirty years of age, being (as was supposed) the son
of Joseph, which was the son of Heli,"

Jesus, in submitting to the law or custom, and not
exercising his public ministry till at the age prescribed
by them, condemns the forwardness and precipitation
of many ecclesiastics. Who had more right than the
Son of God to exempt himself from the ordinary
rules? Whose ministry is as useful to the church,
as his was necessary ? He, who came on purpose to
make known his Father, concealed himself for thirty
years. But even the time of his silence and obscu-
rity made part of his ministry. Thus he taught us
the necessity of silence, labour, retirement, and hu-
mility, and merited for us the grace of them. What
a treasure is this of the hidden life of Christ ! what
a source of blessings ! But it is only for the little
ones and the humble. This is the greatest of all his
mysteries, at least as to the duration of it ; and yet
very few honour and acknowledge it. A man may
deceive himself in thinking that he imitates his zeal
and public labours. Even pride may imitate charity
in performing eminent actions; but there is nothing
but humiHty, which can love that humility and ob-
scurity which Christ loved so much. The lesson of

332 ST. LUKE.

humility and silence must needs be of the greatest
importance, since to this Christ dedicated thirty years
of his life and example, and reserved but three or
four for all the other truths of the gospel.

" 24. Which was the son of Matthat, which was
the son of Levi, which was the son of Melchi, which
was the son of Janna, which was the son of Joseph,

25. Which was the son of Mattathias, which was
the son of Amos, which was the son of Naum, which
was the son of Esli, which was the son of Nagge,

26. Which was the son of Maath, which was the son
of Mattathias, which was the son of Semei, which
was the son of Joseph, which was the son of Juda,

27. Which was the son of Joanna, which was the son
of Rhesa, which was the son of Zorobabel, which was
the son of Salathiel, which was the son of Neri,

28. Which was the son of Melchi, which was the
son of Addi, which was the son of Cosara, which was
the son of Elmodam, which was the son of Er, 29.
Which was the son of Jose, which was the son of
Eliezer, which was the son of Jorim, which was the
son of Matthat, which was the son of Levi, 30.
Which was the son of Simeon, which was the son of
Juda, which was the son of Joseph, which was the son
of Jonan, which was the son of Eliakim, 31. Which
was the son of Melea, which was the son of Menan,
which was the son of Mattatha, which was the son
of Nathan, which was the son of David, 32. Which
was the son of Jesse, which was the son of Obed,
which was the son of Booz, which was the son of
Salmon, which was the son of Naassan, 33. Which
was the son of Aminadab, which was the son of Aram,
which was the son of Esrora, which was the son of

CHAPTER IV. 333

Phares, which was the son of Juda, 34. Which was
the son of Jacob, which was the son of Isaac, which
was the son of Abraham, which was the son of Thara,
which was the son of Nachor, 35. Which was the
son of Saruch, which was the son of Ragau, which
was the son of Phalec, which vvas the son of Heber,
which was the son of Sala, 36. Which was the son
of Cainan, which was the son of Arphaxad, which
vvas the son of Sera, which was the son of Noe, vvhich
vvas the son of Laraech, 37. Which was the son of
Mathusala, which was the son of Enoch, which was
the son of Jared, which was the son of Maleleel,
vvhich was the son of Cainan, 38. Which was the
son of Enos, which was the son of Seth, which was
the son of Adam, which was the son of God."

Jesus, the principle of the new creation, and the
repairer of the world, disdains not to be reckoned
amongst ordinary creatures, and among the children
of sinful Adam. He designed hereby to secure us
from having the least doubt that he was man ; and to
assure us that we have a Victim, a Saviour, and a
High Priest, capable of compassionating our infirmi-
ties and miseries.

CHAPTER IV.

Sect. I. — The Retirement^ Fasting, and Tempta-
tion of Christ.

*' 1. And Jesus, being full of the Holy Ghost,
returned from Jordan, and was led by the Spirit into
the wilderness,"

W^hat ought they to do, who come from receiving

334 ST. LUKE.

the sacrament, and from being filled with the Spirit
of God, but to hide their treasure in retirement, and
secure it from the corrupt air of the world ? There
is a mutual assistance betwixt the Spirit and retire-
ment : for the Spirit of God received into the heart
inspires the love of retirement, and retirement pre-
serves the Spirit of God. Happy those whom the
Spirit leads thither for life, and who shut the gate of
their heart against those deceitful notions of false
good, which the conversation of men continually re-
news ! Happy at least those whom it leads thither
from time to time, in order to purify their hearts
from that corruption which daily and hourly slides
into them.

" 2. Being forty days tempted of the devil. And
in those days he did eat nothing: and when they
were ended, he afterward hungered."

The first Adam, being proud, sinned, and was
overcome by gluttony in a delicious garden : Jesus
Christ, the second Adam, humbled and abased, does
penance, and triumphs by fasting in a frightful de-
sert. Fasting is, in some sense, a remedy for pre-
sent temptations, and a preservative against future.
Jesus Christ spared not his innocent flesh ; and the
sinner cherishes his continually, refusing it nothing,
and studying still to pamper it, as if this were the
sole end of his being in the world. The temptation
of Christ is a source of grace and strength for those
who are tempted. By voluntarily submitting to the
temptation of the devil, he teaches us that the sin-
ner is necessarily exposed to it all the days of his life.
Libertines will by no means be persuaded that the
devil intermeddles with their affairs; and even this

CHAPTER IV. 33 5

illusion itself is a proof of the empire which he has
over them. Men are never more dangerously temp-
ted, than when they think themselves secure from be-
ing so.

" 3. And the devil said unto him, If thou be the
Son of God, command this stone that it be made
bread."

God hears not the prayers of those who tempt him
through a spirit of curiosity, neither does he make
himself known to such. Let us learn never to give
ear to the wicked spirit, even though he should not
require of us any thing which is evil. He seems
sometimes to inspire such designs as tend only to the
glory of God, and to the manifestation of Jesus Christ
and his divinity ; but his aim is to gain our confidence,
to grow familiar with us, and to deceive us by false
appearances of good. God is he to whom we must
hearken ; and Jesus Christ must be our Guide and
Instructor.

*' 4. And Jesus answered him, saying, It is writ-
ten. That man shall not live by bread alone, but by
every word of God."

Jesus teaches us to encounter temptation, 1. With
the arms of God's word, which is likewise the sup-
port of the soul. 2, By cleaving to him alone. 3. By
humbly adoring him. 4. By dechning all extraordi-
nary ways. — Temporal want and necessity is one of
those opportunities which the devil takes care to im-
prove, in order to tempt us ; but it ought never to in-
duce us to hearken to his voice. We have a Father,
who has enjoined us to beg of him our bread every
day; he will certainly give us either that, or some-
thing better. It is a piece of infidelity to confine God

336 ST. LUKE.

to one means alone, since he has in his hands more
than we can possibly imagine.

" 5. And the devil, taking him up into an high
mountain, showed unto him all the kingdoms of the
world in a moment of time."

A victory over one temptation ought not to make
us negligent, because the devil is continually raising
up new ones. Adam resigned himself up to the
power of the devil by his sin. Christ bears the
punishment of it, and delivers him from it. His
goodness is so great, that he suffers himself to be
taken up by the devil, to the end that he may not
abandon those to him who deserve most to be deliv-
ered up to his power, who call upon him, who give
themselves to him, and who either consent, or wish
that he may carry them away. Such are lunatics,
incapable of making any contract, much less of con-
tracting with the devil, (who is under an interdict by
the authority of the supreme justice,) and concerning
that whereof they have no power to dispose; since
all mankind belong to Christ, through the price of
his blood.

" 6. And the devil said unto him. All this power
will I give thee, and the glory of them ; for that is de-
livered unto me; and to whomsoever I will I give it."

These words of the devil contain three insolent
lies, together with blasphemies against the sove-
reignty, justice, and providence of God. Would to
God the devil had not amongst men imitators, pre-
tending to be all-powerful absolute masters, and sove-
reign arbitrators of all things I It is a dreadful
judgment, when God does not humble them on earth,
as he did Nebuchadnezzar, but reserves them to be
humbled with him whose pride they imitate.

CHAPTER IV. 337

** 7. If thou therefore wilt worship me, all shall
be thine."

The diabolical inclination to cause themselves to
be worshipped, is, in some measure, in all the proud,
and is a stronger temptation than that of carnal plea-
sures. Herod, to satisfy his passion, hazarded, by
his foolish promise, no more than the half of his
kingdom ; but there are those who, like the devil,
would give all they have to be worshipped. What
can be said of those women, who join in themselves
all the lasciviousness whereof the flesh is capable,
and all the pride of the unclean spirit, but only that
such are monsters more to be dreaded than the devil
himself?

" 8. And Jesus answered and said unto him. Get
thee behind me, Satan : for it is written, Thou shalt
worship the Lord thy God, and him only shalt thou
serve."

One only God, one only religion. O my God,
how little do we understand what it is to worship
thee only ! Men worship every thing which they
love, every thing wherein they place their happiness :
and the number of those who love none but thee, and
who place their happiness in thee alone, is less than
can be imagined.

" 9. And he brought him to Jerusalem, and set
him on a pinnacle of the temple, and said unto him,
If thou be the Son of God, cast thyself down from
hence :"

How many are there, who come to the church,
and are raised to the highest stations in it, only by
the instigation of the devil, and in order to a more
dismal fall ! All advancement, which comes not

Vol. II. P 57

338 ST. LUKE.

from God, cannot but be very dangerous. When
God raises any one, he is, as it were, engaged by his
goodness to support him, to prevent his fall, or to
lift him up again : when the devil, that is, ambition,
pride, or vanity, does it, the person so raised finds no
strength but in his presumption, no vigilance but in
his blindness, no help but in his own weakness.
Lord, let me rather crawl on the earth, like a vile
worm, than be abandoned to this diabolical elevation.

" 10. For it is written. He shall give his angels
charge over thee, to keep thee; 11. And in their
hands they shall bear thee up, lest at any time thou
dash thy foot against a stone."

The providence of God, in relation to his Son, to
his church, and to all mankind, is a ground of con-
fidence, but not of presumption. God is of himself
sufficient to watch over us, and to defend us; and it
is not through any necessity that he employs his
angels on this account, but only to honour them, by
rendering them the ministers of his providence, and
causing them to co-operate with his designs concern-
ing his Christ, his church, and his elect; to oblige
them to enter into the mission, the ways, the charity,
and the humility of his Son ; to make known his love
and fatherly care towards his elect; and to make
them sensible, how intent the apostate angels are on
their destruction, and how all creatures are rendered
subservient to the design of man's salvation, and that
every thing is united in the church, whereof Jesus
Christ is the head. A guardian angel is a guide
for the way, not for a precipice; a help in our ne-
cessities, not in our passions; and a master to en-
lighten us, not to follow our blindness.

CHAPTER IV. 339

" 12. And Jesus answering, said unto Inm, It is
said, Thou shalt not tempt the Lord thy God."

One manner of tempting God is, unnecessarily to
expose ourselves to danger, through a false confi-
dence in his assistance. It is part of the respect
and obedience which we owe him, not to leave the
common and ordinary way without his order. It is
an extreme instance of ingratitude, to desire, by ex-
traordinary effects and ways, to experience a good-
ness, wisdom, power, and providence, which so evi-
dently show themselves, every moment, a thousand
and a thousand different ways, which are so much the
more to be admired, as they are more common and
ordinary.

" 13. And when the devil had ended all the
temptation, he departed from him for a season."

The devil ceases to tempt us, only for a season, in
order to lull us asleep : it is therefore a great folly,
not to watch continually. He assaults with open
force, those whom he has not been able to overcome
by his stratagems, or by the allurements of the
world. Thus he acted with respect to our blessed
Lord, in the latter part of his life, and with respect
to holy hermits after one manner, and to holy pre-
lates after another. Let us learn, both from the
Head and from the members, that we are not capa-
ble of overcoming the persecutions and outward as-
saults of the devil, if we have suffered ourselves to
be overcome by the charms and allurements of the
world and of sin.

p 2

340 ST. LUKE.

Sect. II. — Christ preaches in Galilee, aiid at
Nazareth, IsaiaKs Prophecy,

" 14. ^ And Jesus returned in the power of the
Spirit into Galilee; and there went out a fame of
him through all the region round about."

Who is there, after the example of Christ, so
faithful as not to take one step, but by the direction
of God's Spirit. When a man, in entering into a
state which is exposed to the temptation of applause,
neither consults the Spirit, nor follows its motions ;
such a one, after having overcome the temptations of
the world and of riches, miserably yields to that of
vanity, and is lost with the fruit of his victories.
When the fame of an evangelical labourer is gone
abroad in the world, wo be to him if he goes abroad
with it, and follows it, instead of retiring within his
own heart, and recollecting himself there with Jesus
Christ.

" 15. And he taught in their synagogues, being
glorified of all."

After having been filled with the Holy Ghost,
after having fasted, prayed, and overcome vanity,
and all other temptations, a man may then begin with
some confidence to instruct others, if God call hira
thereto. To be honoured by all, and yet to pre-
serve humility, is a virtue to be found only among
Christians, and which is very rare even amongst the
most perfect. Whoever has not laboured before-
hand, in retirement, and by prayer, to mortify his
mind and body, runs the risk of being carried away
by the wind of vanity.

" 16. f And he came to Nazareth, where he had

CHAPTER IV. 341

been brought up : and, as his custom was, he went
into the synagogue on the sabbath-day, and stood up
for to read."

The constancy of Christ, in performing the com-
mon duties of religion, at the congregations of the
faithful, and at public prayers, appears every where.
The synagogue was to him the place of assembling,
as the parish church is to us, and he was always very
far from forsaking it.

** 17. And there was delivered unto him the book
of the prophet Esaias : and when he had opened the
book, he found the place where it was written,"

Jesus Christ exercises the office of reader, out of
respect to the word of his Father, in order to render
the use of it profitable to the people, to add autho-
rity to the prophecies, and to lay before the eyes of
the Jews such as were most capable of opening them
to see the coming of the Messias whom they ex-
pected. It was the consolation of the Jewish church
and people, to feed on the word of God, to contem-
plate Christ in the enigmatic representation which
his Spirit had given of him, and to render the pro-
phecies which promised him familiar to their minds.
How. much more joy, delight, and profit, ought we
Christians then to find in reading the New Testa-
ment, in the history of our blessed Saviour's life and
mysteries fully accomplished, and in meditating on
his virtues, his precepts, and the ways he has there
traced out to us.

" 18. The Spirit of the Lord is upon me, because
he hath anointed me to preach the gospel to the
poor; he hath sent me to heal the broken-hearted,"

The truth of these words of Isaiah, (who was the

342 ST. LUKE.

evangelical prophet of Christ, and had so long be-
fore received a portion of his Spirit, to foretel and
make him known as the true Deliverer,) was evi-
dently fulfilled in this divine Saviour, in whom un-
changeably resides the fulness of the Holy Spirit, in
which his unction and sacerdotal consecration does
consist, which began in the incarnation, wherein the
human nature (personally united to the Word, by
the power of the Father, and the co-operation of the
Holy Ghost,) was anointed with the Divinity itself,
and thereby consecrated to an eternal priesthood.
All the functions of this new Prophet, with regard
to men, are exercised on the heart ; and the grace,
by which he operates therein, is a grace of healing,
deliverance, and illumination, which, by an admirable
virtue, causes them to pass from sickness to health,
from slavery to liberty, from darkness to light, and
from the lowest degree of misery to the supreme and
eternal happiness.

" — To preach deliverance to the captives, and
recovering of sight to the blind, to set at liberty them
that are bruised ; 19. To preach the acceptable year
of the Lord.''

The whole series of ages, from the preaching of
Christ even to his second coming, is but, as it were,
one year, some few days or hours whereof are al-
lowed us to prepare ourselves for the judgment of
God. These are moments of mercy, hours of grace,
days of salvation, and the year of the true jubilee or
of remission of sin. Let us not suffer them to slide
away from us : the time of wrath will soon follow,
wherein our works alone must answer for us.

^* 20. And he closed the book, and he gave it

CHAPTER IV. 343

again to the minister, and sat down. And the eyes
of all them that were in the synagogue were fastened
on him/'

Let us accustom ourselves to have our mind and
heart fastened or fixed on Jesus Christ, that we may
receive with profit his word and inspirations. If his
reputation, his mein, and his modesty, rendered the
Jews so attentive to his words, and so intent on his
person ; what impression ought we to feel, after all
we know of him, and all we have received from him !

"21. And he began to say unto them, This day
is this scripture fulfilled in your ears.*'

Jesus Christ is the accomplishment of all the pro-
phecies, types, and promises. This he declares him-
self, to make known his mission, and to authorize it
by the Scriptures, after having already done it by
miracles, and by the testimony of John. This truth
manifests itself every where, that an extraordinary
mission ought to be rejected, if it be not proved by
miracles, which are the voice of God.

Sect. III. — No Prophet accepted in his own Conn-
try. The People of Nazareth endeavour to cast
Christ down headlong,

" 22. And all bare him witness, and wondered at
the gracious words which proceeded out of his mouth.
And they said. Is not this Joseph's son? 23. And
he said unto them. Ye will surely say unto me this
proverb, Physician, heal thyself: whatsoever we have
heard done in Capernaum, do also here in thy coun-
try."

The words of Jesus Christ are all grace and spiri-
tual unction to those who read or hear them with

344. ST. LUKE.

faith. Infidelity itself does not always hinder men
from perceiving that they are the words of almighty
God. It is not from worldly friends or relations,
that we must expect the approbation of any thing
which we do for the sake of God. Christ would be
every where, and in all his conditions, an object of
faith ; in his birth, in his preaching, and in his death.
The poverty of his life and of his parents is an oc-
casion of offence to the proud", as well as his manger
and his cross. Whoever once thoroughly compre-
hends, that the way of Jesus Christ is a way of hu-
mility, will not be in the least surprised to meet with
it every where, and would rather wonder to find it
wanting on any occasion. He who measures truth
by the extraordinary figure, the talents, or the no-
bility of those who preach it, is in great danger of
embracing error, and rejecting truth.

" 24. And he said. Verily I say unto you. No
prophet is accepted in his own country."

The pride of man is very frequently deceived : he
would fain make a figure where he is most known,
and that is the very place where he generally loses
the credit he has obtained. A priest, a preacher of
the gospel, ought to be a Melchisedec, of whom we
should know nothing, but only that he is a minister
of Christ, who worthily preaches his truth, and is the
first to put it in practice. These people could not
reproach Christ with any other defect, but the po-
verty of his kindred ; and yet they despised him,
notwithstanding his reputation and miracles. What
fruit then can those persons hope for, whose faults
are very evident in great numbers, and whose life is
too miich known, and altogether contrary to what

CHAPTER IV. 345

they preach ? If Jesus Christ does so little good
among his friends and acquaintance, who is that
priest, who, being fond of his relations, can be very
useful to them ?

" 25. But I tell you of a truth, many widows
were in Israel in the days of Elias, when the heaven
was shut up three years and six months, when great
famine was throughout all the land; 26. But unto
none of them was Elias sent, save unto Sarepta, a
city of Sidon, unto a woman that was a widow."

The more destitute a man is of human aid, the
more ought he to trust to that providence which
God is pleased to exert in extreme necessity. A
woman, whom her sex, poverty, widowhood, and
foreign country, rendered contemptible to the eyes
of the flesh, is she whom God chooses preferably to
all others; because she was rich in faith, and lived
on this bread of the soul, whilst that of the body was
wanting to her. How good is it to lay up a stock
of provision of this invisible bread, which supplies the
want of every thing. To depend upon this treasure
for the future, is to depend upon the inexhaustible
riches of our heavenly Father. This famine of three
years and a half, prefigures the famine of faith
among the Jewish people during the public life of
the Messias. Give me, Lord, some of this bread,
on which every soul lives which lives for God. Let
me learn to prefer the poor before the rich, seeing
that in all agns thou makest choice of the former, to
enrich them with the treasure of faith.

" 27. And many lepers were in Israel in the time of
Eliseus the prophet ; and none of them was cleansed,
saving Naaman the Syrian."
p3

346 ST. LUKE.

The choice of this stranger, is a figure of the call-
ing of the Gentiles to the baptism of Christ, as also
of the small number of the elect. Few sinners are
justified by baptism and repentance, if we consider
well the number of those who die without having
partaken of the one, and without having profited by
the other. By the examples of the widow, and of
Naaman, both of them aliens, God plainly shows,
that the dispensation of his grace is altogether free,
that it is due to none, and yet that no sort of per-
sons whatsoever are excluded from it.

" 28. And all they in the synagogue, when they
heard these things, were filled with wrath,"

Truth provokes those whom it does not enlighten
and convert. Of how great importance is it for men
to bring along with them a good disposition towards
the word of God, and the truths of Christianity ;
otherwise they may hurt, instead of profiting them !
The proud man cannot bear to be told that God owes
him nothing ; and hereby he renders himself still
more unworthy of his grace : he rises up against his
Physician, instead of turning his anger against his
pride, and desiring the cure of it. My God, how
few are willing to acknowledge that the cause of
their infidelity is in themselves, and that the source
and principle of all grace lies in the mercy of God
alone ! The world is, even at this day, provoked,
whenever, after Christ's example, we endeavour to
show it, that the number of those who are saved is
very small.

"29. And rose up, and thrust him out of the city,
and led him unto the brow of the hill whereon their
city was built, that they might cast him down head-

CHAPTER IV. 347

long. 30. But he, passing through the midst of
them, went his way,"

This action of the inhabitants of Nazareth, is a
dreadful instance of that dereliction with which those
are often punished, who, instead of receiving the
truth which is preached to them, persecute those
who preach it. It renders those worse who oppose
it. The sinner is incensed when he is reproached
with his vices; and he himself justifies these re-
proaches, by giving himself up to his passions. The
wicked disposition of this people, shows itself in the
treatment which they give the most amiable of men ;
whereas the goodness and mortification of Christ
appear in the choice he made of their city, to pass
therein almost his whole life. These hearts, which
an example so holy, and exposed so many years to
their sight, could not touch, make it very evident
that nothing external can be of any advantage to us,
unless internal grace causes us to make a good use
of it.

Sect. IV. — Jesus preaches at Capernaum, The
unclean Devil, Peter's Wife's Mother,

" 31. And came down to Capernaum, a city of
Galilee, and taught them on the sabbath-days."

Christ teaches his first ministers, not pertina-
ciously to continue preaching the truth to such as
will not hear it, but to carry it to another place. He
plainly shows that he does not seek his own satisfac-
tion in the places whither he goes to preach; since,
though Capernaum was so impenitent, that it will be
more tolerable even for Sodom in the day of judo--
ment than for it, yet he did not refuse to live there

348 ST. LUKE.

almost two years, to preach there continually, and to
work there an infinite number of miracles. Men
are very far from following their own inclinations so
little.

" 32. And they were astonished at his doctrine :
for his word was with power."

The word of Jesus Christ, in his own mouth, is
full of force and power: he imparts some of this power
to those amongst his ministers who are entirely his.
This city, which our blessed Lord chose for an ex-
traordinary example of impenitence, shows that men
may be struck with the truths of salvation, and ad-
mire the force of the preacher, without receiving any
benefit at all from the sermon. Let preachers learn
from hence, not to lay any great stress on the ap-
plause, esteem, and admiration of men ; for these
often give them abundance of praises, and yet very
few are profited by what they have delivered.

" 33. 1[ And in the synagogue there was a man
which had a spirit of an unclean devil, and cried out
with a loud voice,"

He who has his soul possessed with uncleanness,
is far more miserable than he whose body only is pos-
sessed with a devil. Were our faith as lively as our
sense, it would be much more frightened at that innu-
merable company of persons spiritually possessed, with
which it daily meets, than we are, when only one of
the other kind is exposed to our sight. An unchaste
person appears, to the eyes of the mind, much more
a demoniac than any other sinner. Our having so
little abhorrence of such, is a sign that we are not yet
in a capacity to judge well of the opposition which
there is betwixt the Spirit of God and the unclean
spirit, betwixt grace and sin.

CHAPTER IV. 349

" 34. Saying, Let us alone ; what have we to do
with thee, thou Jesus of Nazareth ? art thou come to
destroy us? I know thee who thou art; the Holy
One of God.'^

Whoever lives in criminal pleasures, cannot en-
dure that any one should disturb his miserable peace.
There are some who praise the saints, as the devil
here does Jesus Christ, being forced by God's ap-
pointment to publish hira as the Holy One, though,
in all appearance, he did not know him to be the Son
of God. God permits the wicked, in like manner,
to preach truths, which will only serve to their con-
demnation, as well as to that of the devil. My God,
how great a difference is there betwixt speaking of
the holiness of God and Christ, and imitating it !
A man may be a devil, and yet talk well concerning
God; but it is the property of his children to form
themselves by the holiness of their heavenly Father.

" 35. And Jesus rebuked him, saying. Hold thy
peace, and come out of him. And when the devil
had thrown him in the midst, he came out of him,
and hurt him not."

A good man ought to reject the praises of scan-
dalous persons, and not spare their vices for the sake
of their flatteries. It is a terrible judgment on those
who abuse the word of God in the pulpit, or else-
where, to the corrupting the understanding or the
heart, that he does not strike them dumb, as he did
this devil. Their impunity serves only to heap up
treasures of sin and wrath, and to harden their hearts
the more. They have no power of doing hurt any
more than the devil, but only so far as God permits
them.

350 ST. LUKE.

" 36. And they were all amazed, and spake among
themselves, saying, What a word is this ! for with
authority and power he commandeth the unclean
spirits, and they come out. 37. And the fame of
him went out into every place of the country round
about."

It is a very beneficial and Christian practice, fre-
quently to invoke upon ourselves, and upon persons
engaged in uncleanness, the authority and power
which Jesus Christ has over the unclean spirit. We
have all of us a living fountain of uncleanness in con-
cupiscence ; and the devil makes greater use of it than
we imagine, in order to tempt us. It is a very great
occasion for fear and trembling, to perceive, by the
means of bodily possession, how great the power is
which the enemy of our salvation has over us ; but
it is a very great ground of confidence, to see, by the
empire which Christ exercises over him, how power-
ful the Author of our salvation is. We do not make
sufficient use of that portion of this authority and
power which he has communicated to the church;
and a sinner, or a just man tempted, would experi-
ence, to his advantage, how great it is, if he would,
as one may say, exercise his heart in secret by the
prayers of the church.

" 38. % And he arose out of the synagogue, and
entered into Simon's house : and Simon's wife's
mother was taken with a great fever; and they be-
sought him for her. 39. And he stood over her,
and rebuked the fever; and it left her: and imme-
diately she arose, and ministered unto them."

Scarce has Peter begun to belong to Christ, but
his family finds the good effects of it immediately,

CHAPTER IV. 351

even as to bodily health : so advantageous is it to
contract an acquaintance with good men. One single
person, acceptable to God, draws down abundance of
blessings on a whole family. It is by means of prayer
that a man may be most serviceable to a family; and
it is a great piece of infidelity not to employ it for
the fever of sin, when it rages there, with as much
earnestness as is used on the account of the fever of
the body. Christ rebukes this so absolutely, on pur-
pose to show us what power he has over that of the
heart, to cure it. He stooped down over the sick
person, to show that it was by his humiliations that
he was pleased to merit this power; and to teach his
ministers to humble themselves, and compassionate
the infirmities of sinners, in order to heal them.

Sect. V. — The Diseased healed. Devils confess
Christ, He retires into a desert place.

" 40. f Now, when the sun was setting,* all they
that had any sick with divers diseases brought them
unto him ; and he laid his hands on every one of
them, and healed them." [*i*>'. After the setting of
the sun.]

That which Christ did, by his bodily hands, in the
diseases of the body, he does every day in those of
the soul by his invisible hand, which is his sovereign
medicinal grace. It was not till after the setting of
the sun, after the death of Christ, that the multitude
of the nations was, by preaching, brought to him;
that he healed them by the faith of his incarnation,
and by the application of the merits of the mysteries
accomplished in his flesh ; and that imposition of
hands in his name was used in the church.

352 ST. LUKE.

"41. And devils also came out of many, crying
out, and saying, Thou art Christ, the Son of God.
And he, rebuking them, suffered them not to speak :
for they knew that he was Christ."

The testimony of the wicked is sometimes useful
to good men, though they ought not to be pleased
with hearing it. It was not from the father of lies,
but from Jesus Christ himself, from the Scriptures,
and from the church, that his people were to learn
the mystery of the incarnation and coming of the
Messias. The evil spirit is an enemy of salvation,
with whom the people of God ought to have no com-
merce, and who is unworthy and incapable of preach-
ing Jesus Christ.

" 4-2. And when it was day, he departed, and
went into a desert place ; and the people sought him,
and came unto him, and stayed him, that he should
not depart from them."

EvangeHcal labourers ought, from time to time,
to enter into retirement, after preaching, and the
other functions which respect their neighbour. It
is good that a preacher should love to fly from the
world. A commendable zeal this in the people of
Capernaum for Christ and his word; which shows,
that as God has his own people in the midst of this
world, though separated from it from all eternity,
so in a city he has his faithful people, mixed with
the unfaithful : a penitent Capernaum, which loves
his word, which seeks, finds, and detains him with
diligence and earnestness ; and an impenitent and
reprobate Capernaum, which, by its pride, exalts
itself to heaven, and which, by the justice of God,
shall be brought down to hell, and cast even lower

CHAPTER IV. 353

than Sodom; a Capernaum chosen through mercy,
and a Capernaum abandoned with justice.

*' 43. And he said unto them, I must preach the
kingdom of God to other cities also ; for therefore
am I sent."

Those who do not sufficiently value the word of
God, and neglect to hear it, because they have every
day the opportunity of doing it, will perhaps one
day know how desirable it is, when it shall be taken
from them. Let us profit by the men of God, and
by the truths which they preach to us: we often
wish for them in vain, vvhen God, for our punishment,
withdraws them from us. It is neither the inclina-
tion of the people, nor that of the preacher, nor any
prospect oF great advantage, which ought to deter-
mine an evangelical labourer to one place rather than
to another, but the mission, the known will of God,
and the appointment of superiors.

" 44. And he preached in the synagogues of
Galilee."

Preaching being the proper function of Jesus
Christ, and of bishops who represent him, we need
not wonder that the Prince of pastors and Bishop of
our souls is so intent upon it. His fidelity and con-
stancy in propagating the gospel in cities and villages,
is the condemnation of those who desert his flock,
and leave it without instruction.

354 ST. LUKE,

CHAPTER V.

Sect. I. — The miraculous Draught of Fishes. The
Admiration and Calling of Peter ^ Andrew, James,
and John,

" 1. And it came to pass, that, as the people pressed
upon him to hear the word of God, he stood by the
lake of Gennesaret, 2. And saw two ships stand-
ing by the lake : but the fishermen were gone out of
them, and were washing their nets."

The haste and forwardness of people is often very
deceitful and fruitless. We see them every where
running in crowds after Christ; and yet almost the
whole body of the Jewish people continued in incre-
dulity. Let us distrust our desires and our fervours,
so long as our works are not answerable to them.
The confidence and affection which persons have to-
wards any director of the conscience, how holy so-
ever he be, are much to be suspected when no fruit
of them appears. The pastoral charge is a burden-
some office to those who endeavour to perform all
the duties of it ; but the sovereign Pastor alleviates
the weight of it, by bearing it himself, both in his
own person, and in those of his ministers who un-
dertake it for his sake.

" 3. And he entered into one of the ships, which
was Simon's, and prayed him that he would thrust
out a little from the land. And he sat down, and
taught the people out of the ship."

The true church is that which, by the purity of its
faith, is like this bark, loosed from the earth, which pro-

CHAPTER V. 355

fesses Jesus Christ, which is the school in which the
chair of truth resides, whereon Christ continually sits,
to teach, sanctify, govern, and comfort his people, and
to co-operate with his ministers. By this thrusting out
from the land, he teaches his ministers not to contract
too great a familiarity with the world; to preserve their
authority, and the respect of the people, by a life
more retired and holy than that of the laity ; to la-
bour, so as neither to be wanting in their duty, nor
to overburden themselves ; to secure themselves from
the contagion of sinners and of sin; to retire from
time to time, &c. He prays Peter, when he could
as well command him ; that he may, by his own ex-
ample, as well as his words, condemn the spirit of
domineering, and the haughty and imperious carriage
of superior towards inferior ministers.

" 4. Now, when he had left speaking, he said
unto Simon, Launch out into the deep, and let down
your nets for a draught."

No man ought to cast the net of God's word, but
by his order, his mission, and that of his vicegerents.
When Jesus Christ had left speaking to men, the
church, spreading itself abroad into all nations, was, as
it were, launched out into the deep, by the apostles
and their successors. It is this bark alone which
carries Jesus Christ as far as the new world ; to this
is reserved the grace of converting all people ; and it
is by the nets belonging to it, that souls are drawn
into this bark.

" 5. And Simon answering, said unto him, Mas-
ter, we have toiled all the night, and have taken no-
thing : nevertheless, at thy word I will let down the
net."

356 ST. LUKE.

This mysterious fishing represents that of souls.
In vain the preacher labours to convert them, if God
gives not his blessing. It is upon his grace that he
must rely, and not upon his own eloquence and
strength. The fishing of the night, is an unsuccess-
ful and unfortunate fishing, without light, without
mission, without Christ's assistance, in a bark where
he is not, and without his direction. This is the fish-
ing of heretics and schismatics, and of such as wait
not for his command by the mouth of the successors
of the apostles. The fishing of the day is a blessed
fishing, which is carried on by the light of faith, in
the sight of the Sun of Righteousness, with confi-
dence in the promise of his assistance to the end of
the world, and in the mid-day of truth. This is the
fishing of the ministers of the church.

" 6. And when they had this done, they inclosed
a great multitude of fishes ; and their net brake."

The weak ought to take great care not to be scan-
dalized at seeing the nets of the church sometimes
break. It is a misfortune which proceeds from the
multitude. Heretics break the net of the church,
when they corrupt the word of God, and the purity
of the faith: schismatics, when they break her union ;
wicked ministers, when they despise her authority,
setting up for workmen of their own accord, without
subordination to the hierarchical pastors^ without
union with their fellow-labourers, and without de-
pendence on the order of the church ; and, lastly,
vicious Christians, when they violate her discipline,
when they will not submit to her rules concerning
the administration of the sacraments, when they cor-
rupt the sanctity of her manners by a scandalous life,
and by the breach of their baptismal vows.

CHAPTER V. 357

" 7. And they beckoned unto their partners, which
were in the other ship, that they should come and
help them. And they came, and filled both the ships,
so that they began to sink."

The apostolical charity is very far from choosing
rather to leave souls to perish, than to have com-
panions and fellow-labourers in serving them. It is
an intolerable pride to think nothing well done, but
what we do ourselves ; and a diabolical envy to be
afraid lest others should do better than we. And is
it not also a deplorable and schismatical ambition,
from helps and assistants, to set up for masters and
chiefs ? The more the number of labourers has in-
creased in the church, the less choice and exactness
has there been used in admitting them into it; and
very many seemed to have entered for no other end,
but only to break the bonds of peace, and to over-
turn and sink its discipline.

" 8. When Simon Peter saw it, he fell down at
Jesus' knees, saying, Depart from me; for I am a
sinful man, O Lord."

He who has a lively belief of the holiness of God
and of Christ, can scarce suffer himself to remain in
their presence. A pastor truly humble, cannot con-
ceive how God should make choice of him to serve
him ; though he knows very well, that the glory of
grace appears so much the more illustrious, as its in-
struments are more weak and less proper for its work.
We honour God by lifting ourselves up to him, and
approaching him with confidence; we likewise hon-
our him by abasing ourselves before him, and by
removing, as it were, at a distance from him by hu-
mility.

358 ST. LUKE.

" 9. For he was astonished, and all that were
with him, at the draught of the fishes which they
had taken :"

How much more wonderful was the draught of
souls which Peter took, after he had received the
Holy Ghost ! Great success astonishes a faithful
minister, because he is in fear for his humility, with-
out which he loses himself in saving others. The
joy which we receive from hence should not hinder
us from applying ourselves to admire the power of
God in his works, and from making use of them to
increase and heighten our idea of it, and our rever-
ence for it.

" 10. And so was also James and John, the sons
of Zebedee, which were partners with Simon. And
Jesus said unto Simon, Fear not ; from henceforth
thou shalt catch men."

If the bare figures of the all-powerful operation
of grace in the heart of sinners, in order to draw
them to God, be so surprising; how must it then
be, when we feel this operation itself in our own ?
They who continue still incredulous, after having
seen all the world converted unto Christ, will be
condemned by the example of these apostles, whom
only one miraculous draught of fish transported with
admiration.

" n. And when they had brought their ships to
land, they forsook all, and followed him."

The efiect of miracles should be, to make us for-
sake every thing which keeps us from serving God.
Visible miracles cannot be of any advantage to men,
unless God is pleased to work an invisible one, in
order ot cause them to make a good use of the other.

CHAPTER V. 359

The former are a voice, which speaks to the senses;
there must also be one, which may speak to the heart.
I ought to render thanks to thee, O Lord, for the
miracles recorded here, since it was by means of these
that thou first gavest us apostles, and drewest after
thee the fathers of our faith.

Sect. II. — The Leper. Itetirement and Prayer,

" 12. 51 And it came to pass, when he was in a
certain city, behold a man full of leprosy; who, see-
ing Jesus, fell on his face, and besought him, saying,
Lord, if thou wilt, thou canst make me clean."

A prayer, humble and full of faith, is necessary
in order to obtain the cure of the leprosy of sin.
True faith speaks little, but sighs much. He who
is sensible of his own unworthiness, is extremely will-
ing to depend upon the pure bounty of God. The
confusion of a sinner, at the sight of him whom he
has ofiended, hinders him from lifting up his eyes
towards him, and makes him hide his face in the dust ;
but trust and confidence causes him to pray. How
universal soever the corruption of a heart, full of
the leprosy of sin, may be; yet it cannot be incur-
able to him who is the universal physician, the plen-
itude of holiness, and the Almighty. No, Lord, I
will never despair but of myself, and I will eternally
hope in thee, notwithstanding the number of my
sins, and the deepness of my wounds.

" 13. And he put forth his hand, and touched
him, saying, I will; be thou clean. And imme-
diately the leprosy departed from him."

When it is the will of God to save a soul, and he
touches it powerfully with the internal hand of his

360 ST. LUKE.

grace, no human will resists him. That which he
performs by himself" on this leper, he does in all ages
by the ministry of his church. It is the hand indeed
of the priest which is stretched forth upon the hum-
bled sinner, it is his voice which is heard ; but it is
the will and power of Christ which makes the sin-
ner clean.

" 14. And he charged him to tell no man : but
go, and show thyself to the priest, and offer for thy
cleansing, according as Moses commanded, for a tes-
timony unto them."

Not to shun applause in performing good works,
and chiefly in serving souls, is to expose our wealth
and treasure to robbers. What blessing soever God
is pleased to give to the extraordinary and subsidiary
labourers of the church in the direction of souls, they
ought to imitate Christ, in still inspiring them with
a submission to ordinary pastors. We follow the
appointment of God, when we do nothing but with
regard to them. Miracles are for the edification of
some, and the condemnation of others. Nothing
ever was more wise, more exact, more submissive to
God and the church, and more peaceable with respect
to men, than the conduct of Christ. They who will
not imitate it, are not worthy to serve souls.

*' 15. But so much the more went there a fame
abroad of him : and great multitudes came together
to hear, and to be healed by him of their infirmities.
16. H And he withdrew himself into the wilderness,
and prayed."

It is sometimes necessary, after the example of
Christ, to prefer retirement and prayer to the exer-
cise of charity, when the objects of it crowd upon us

CHAPTER V. 361

in too great numbers. It is for the advantage of
souls, as well as of ministers, that these should be
absent from those for a time. To speak to God in
behalf of souls, is not to forsake them. It is the
most effectual way of serving them, for a man to
purify himself by retirement, that he may serve them
the better, and to replenish himself with God and
his truths, that so he may dispense them in greater
abundance, and after a more holy manner. When
a great reputation pursues us, we must fly from it as
from a thief, either into the wilderness if we can, or
at least into the fortress of prayer and humility.

Sect. III. — The Paralytic,

" 17. And it came to pass on a certain day, as he
was teaching, that there were Pharisees and doctors
of the law sitting by, which were come out of every
town of Galilee, and Judea, and Jerusalem ; and the
power of the Lord was present to heal them."

Jesus is full of, a beneficent and healing virtue:
the only way to feel the effects of it, is to approach
him by faith, and to invoke him with the sighs of
the heart. He does not perform his miracles, only
before the simple and ignorant; he exposes them to
the sight of those who are best able to judge of them :
this is not the manner of deceivers. These doctors
having a perfect knowledge of the prophecies, God
brings them hither to this end, that they may apply
them to the miracles of Christ, and have every thing
which is necessary in order to discover his mission,
and to receive him as the Messias. I adore, O Sa-
viour of the world, both the extent of thy charity,
and the foresight of thy wisdom, in respect of those

Vol. II. Q 57

362 ST. LUKE,

who most abused them. They never returned thee
any thanks for them, I praise and bless thee for them,
in their stead.

" 18. f And, behold, men brought in a bed a
man which was taken with a palsy : and they sought
means to bring him in, and to lay him before him."

The world is full of false friends, who flatter us
in our evil inclinations, which are the bed of the sin-
ner's fatal repose ; but where can we find such as
these, who will earnestly endeavour to obtain a cure
for us ? We place friendship and generosity in ad-
vancing a friend to offices, employments, or dignities,
which is, in truth, very often only putting him into
the way of damnation, or exposing him to the im-
mediate occasions of offending God. True friend-
ship consists in taking a friend out of the way of sin
and perdition, in carrying him to Christ, in bringing
him into his house, which is the church, and in lay-
ing him, as it were, before him, by admonitions, in-
structions, reading, reflections, prayers, &c.

" 19. And when they could not find by what way
they might bring him in because of the multitude,
they went upon the house-top, and let him down
through the tiling, with his couch, into the midst
before Jesus."

God often grants to the faith, prayers, and charity
of others, the conversion of a sinner, who does not
in the least think of God. Nothing seems impos-
sible to charity. We ought to try all ways to ap-
proach Christ; we must place ourselves in his sight,
and put ourselves into a condition of receiving his
mercy. God very frequently permits great obstacles
to conversion, on purpose to make it the more desired,

CHAPTER V. 363

to try the faith of those who pray for it, to oblige
them to use extraordinary endeavours, and to show
them, that it is only from God through Jesus Christ
that they are to expect it.

" 20. And when he saw their faith, he said unto
him, Man, thy sins are forgiven thee."

In our prayers, Christ often hearkens more to our
wants, than our desires. He goes to the very root
of the evil, which is sin ; and we ought to imitate
him in our afflictions. They who, out of a spirit of
charity, pray for others, receive frequently more than
they ask. God interprets their prayers ; because he
understands better what charity asks in them, than
they do themselves.

"21. And the scribes and the Pharisees becan to
reason, saying, Who is this which speaketh blasphe-
mies? Who can forgive sins but God alone?"

The wicked change the best remedies into poison,
and abuse the most sacred truths. There is none
more full of consolation, than to learn, that he who
forgives sins has placed on earth the throne of his
grace and mercy; and yet men set themselves against
this truth, and to this end shut -their eyes and ears
against prophecies and miracles. Those who so vio-
lently oppose this doctrine, have the misfortune to
succeed the Pharisees and other incredulous Jews in
this error; but believers have the comfort of havino-
this remedy always ready, and always present.

" 22. But when Jesus perceived their thoughts,
he, answering, said unto them, What reason ve in
your hearts?"

True charity is never provoked, nor discouraged
in promoting the salvation of souls. He who knows
Q2

364 ST. LUKE.

the bottom of the heart, and clearly sees its most
secret wounds, is the only physician who can heal
them. This reproof, so mild and charitable, opens
not the eyes of these blind wretches, because they
think themselves too clear-sighted : and because there
is no blindness more incurable than that of envy.

" 23. Whether is easier to say, Thy sins be for-
given thee; or to say, Rise up and walk?"

That which God does, in relation to the life of
the body, shows us plainly what his charity and power
do, as to the eternal life of our souls. It is an in-
stance of the power and greatness of God, to render
these words, " Thy sins are forgiven thee," effica-
cious in the mouth of his ministers, being sinners, as
well as in that of the most holy Jesus: because it is
he who speaks them, throughout the whole church.
Jesus Christ does now no longer make use of exter-
nal miracles, to persuade men of this truth; but the
faith which makes it believed, is an internal miracle,
which is wrought in the heart of all the faithful, and
becomes sensible of their works.

" 24. But that ye may know that the Son of man
hath power upon earth to forgive sins, (he said unto
the sick of the palsy,) 1 say unto thee. Arise, and
take up thy couch, and go unto thine house."

The mercy of Jesus Christ is as sovereign, and
his grace as powerful over the soul, as his word is
over the body. Whoever humbly resigns himself
up to it, will never be deceived. Christ has upon
earth, not only during his life, and in his own person,
but also after his death, in his church, even unto the
end of the world, the power to forgive all kinds of sin.

" 25. And immediately he rose up before them,

CHAPTER V. 365

and took up that whereon he lay, and departed to his
own house, glorifying God."

That which we have to do after conversion, is,
1. To become docile and obedient to the word of
God. 2. Earnestly to endeavour to destroy and take
away from before the eyes of the world the marks
and remainders of our sins. 3. To go into retire-
ment as much as we can. 4. To live in the spirit
of acknowledgment. 5. To have no longer any other
thoughts or desires, but only of departing to our own
house, to that celestial and eternal habitation prepared
for us in our proper country. 6. To pass the rest
of our lives, until we are recalled home, in glorifying
God, by directing all our actions to him, and doing
nothing but what tends to his glory.

" 26. And they were all amazed, and they glori-
fied God, and were filled with fear, saying, We
have seen strange things to-day."

The conversion of a soul generally surprises the
world ; but the church glorifies God for it, because
it makes known his power. How much more does
she glorify him for the cure of so many spiritual
paralytics throughout the world, in whom the wonders
of the divine grace so conspicuously shine forth ?
Did we but apply ourselves more to the considera-
tion of God's conduct over souls, we should then
experience in ourselves all the different affections
which we read of here ; astonishment, fear, and ad-
miration of the greatness of God. If men feel all
this in seeing God dispose absolutely of a sick body,
incapable of resisting; how much more must they
needs feel, in seeing him like a God dispose as he
pleases of all hearts, even the most rebellious, with-

366 ST. LUKE.

out the least infringement of their liberty : which
the more weak and diseased it is, resists him so much
the more, and is healed only by ceasing to resist

Sect. lY.—T/ie Calling of SL Matthew, The
iiohole need not a Physician, The piece of New
Cloth. Old Vessels,

" 27. % And after these things he went forth,
and saw a publican, named Levi, sitting at the receipt
of custom: and he said unto him. Follow me."

See here the order of a sinner's salvation : — 1.
God's looking upon him denotes his predestination.
2. His command, his vocation. 3. St. Matthew's
obedience shows his justification. 4. His feast
represents that of the eucharistic communion, and
the heavenly banquet which makes his glorification.
The looks of Christ are not unprofitable, and cast on
men by chance; they have their cause in the eternal
designs of the divine mercy. I have this confidence,
O my God, that I am of the number of those upon
whom thou hast, from all eternity, looked with that
eye of grace and goodness which decrees salvation,
determines the means, and regulates the whole eco-
nomy of it. Thy present mercies are to me a pledge
of thy eternal mercy.

" 28. And he left all, rose up, and followed him.
29. 5[ And Levi made him a great feast in his own
house : and there was a great company of publicans,
and of others, that sat down with them."

There are four marks of a true conversion : — L
To rise up, by quitting the occasions of sin. 2. To
follow Jesus Christ, by doing good works. 3. To

CHAPTER V. 36T

be full of acknowledgment for the mercy of God.
4. To draw others to Christ. — A man is no longer
of the world when he renounces its maxims, and
makes no difficulty of declaring himself openly a dis-
ciple of Jesus Christ. The table of a rich publican
is not very proper for the disciples of Christ, unless
he carry them to it himself, and his Spirit be there
with them.

" 30. But their scribes and Pharisees murmured
against his disciples, saying, Why do ye eat and
drink with publicans and sinners ?"

Hypocrites and envious persons are always ready
to murmur, and to censure the best things. Men
often hide, under a false zeal for perfection, a real
pride, which criticises upon every thing, is offended
at every thing, and complains of every thing; and
which naturally tends to make inferiors dissatisfied
with their superiors. Christ ate with all sorts of
persons; but never at court, nor with any of the
priests, to inform us, that there is very rarely any
good to be done with such persons when once they
are corrupted, and that we rather run the hazard of
being corrupted by them ourselves.

** 31. And Jesus answering, said unto them,
They that are whole need not a physician ; but they
that are sick."

Jesus, the sovereign Physician of souls, generally
heals none but those who own themselves sick.
Miserable is that person who imagines he has no
need of him. Here are words very comfortable for
humble and penitent sinners; but very dreadful for
the proud. But it is this very pride itself, which is
our great disease. 1 do acknowledge it, O Lord,

368 ST. LUKE.

Hay it before thee, and humbly confess the extreme
want which I have of thee. Every thing in me
stands in need of a cure, O thou only Physician of
my soul ; and I glory in not being able to recover
without thy assistance and remedies.

" 32. I came not to call the righteous, but sin-
ners to repentance."

Sin, then, is the true disease; righteousness is
health ; Jesus, the Physician ; repentance the remedy:
and grace causes men to know, desire, and seek for
health, to love and receive the remedy, and makes
the remedy efiPectual. There are two sorts of calls
to repentance, the one external by the word, which
is common to all, and which of itself produces nothing;
the other internal by grace, which is proper only to
those who either desire it through a beginning and
imperfect vocation, or make use of it through one
which is perfect and consummate. Those who will
not take the remedy of repentance, are either such
as are in a frenzy, who do not think themselves sick ;
or in despair, who think themselves past cure ; or
fools, who care not for health ; or children, who
know not the value of it ; or inconsiderate, who be-
lieve they can do well enough without remedies ; or
delicate and effeminate, who cannot bear the sharp-
ness of them ; or fantastical, who will not trust them-
selves to the most skilful physicians ; or abandoned
wretches, who have none.

" 33. f And they said unto him. Why do the
disciples of John fast often, and make prayers, and
likewise the disciples of the Pharisees ; but thine eat
and drink ?"

Hypocrites are always apt, 1. To blame others.

CHAPTER V. 369

8. To extol their own actions. 3. To esteem that most
which appears to the eyes of men. 4. To glory in
resembling those whose holiness is the most eminent.
5. To pass their lives in comparing themselves with
others, not in order to imitate those who do better,
but to undervalue and decry them; nor yet to assist
those who seem not to do so well, but only to insult
them. — It is great wisdom to apply ourselves but
little to the examination of what others do, for fear
of meeting with a snare in their defects, or even in
their very virtues. None but the humble can do it
to their advantage, because they profit by every
thing, continually taking occasion to humble them-
selves more and more.

" 34. And he said unto them. Can ye make the
* children of the bride-chamber fast while the bride-
groom is with them ? 35. But the days will come,
when the bridegroom shall be taken away from them,
and then shall they fast in those days." [* Fr,
Friends of the bridegroom.]

The friends of the bridegroom, even when they
do not fast, have the essential part of repentance,
since they have love, without which repentance can-
not be true, and with which a man cannot but hate
sin. Jesus Christ exempts not his friends from the
austerities of repentance, but prepares them for them.
He begins with the heart which is most sick and feeble,
and which must become most healthy and strong.
After their internal renovation, which was completed
on the day of Pentecost, the apostles led only a life
of fasting, mortification, and prayer. It is now the
time for our austerities to succeed, and to be united
to the sufferings of Christ; for us to continue them
83

370 ST. LUKE.

in our life, and to bear his quickening mortification
in our mortal flesh. Those who are the ministers
of penance, are not the masters of it ; they ought to
keep close to the rules of the gospel, and of the
church, and not to extend that dispensation, which
Christ confined to the time of his presence on earth,
to a time wherein he himself has declared that his
disciples should fast.

" 36. ^ And he spake also a parable unto them :
No man putteth a piece of a new garment upon an
old : if otherwise, then both the new maketh a rent,
and the piece that was taken out of the new agreeth
not with the old."

It is no less necessary thoroughly to understand
the constitution of souls, in order to conduct them
well, than it is to understand that of bodies, in order
to manage them rightly, and to cure them. A piece
of new cloth is good, but not for an old garment or
habit. The more excellent things are in themselves,
the less proper are they for such as are imperfect, or
but beginners. The more weak the sick person is,
the less capable is he of strong remedies. In this
consists the art of spiritual, as well as bodily physi-
cians, to uwderstand their patients thoroughly, to
know all sorts of good remedies, and to give them
properly and seasonably.

" 37. And no man putteth new wine into old
bottles ; else the new wine will burst the bottles, and
be spilled, and the bottles shall perish. 38. But
new wine must be put into new bottles; and both
are preserved."

It is an essential part of good conduct, in relation
to souls, to proportion the external part of piety to

CHAPTER V. 371

the internal, tlie work to the strength, the labour to
the ability of every one. A man thinks it good hus-
bandry to put his new wine into old vessels; and he
thereby ruins himself. He thinks to advance a soul
very fast, by putting it immediately on that which is
most perfect ; and he, by so doing, sometimes sets it
very far backward. The business is, not for a man
to teach the soul under his direction whatever good
he knows himself; but to feed it with truths in pro-
portion to its wants, and according to the strength of
its spiritual stomach, and to cause it to practise them
according to the measure of its grace.

" 39. No man also, having drunk old wine,
straightway desireth new; for he saith. The old is
better."

As old habits are difficult to be overcome, great re-
gard must be had to them at first. It is rashness in
a spiritual director to undertake that which grace
sometimes performs all at once. Habits are ordi-
narily corrected only by other habits; and there must
be time to form them; because, in order to obtain
the grace of them, much prayer, labour, and medita-
tion on God's law, are necessary. If we do not ear-
nestly beg the rehsh of Christian truths, and the love
of the wholesome rigour of the gospel, the new law
of Jesus Christ will always appear to us a paradox,
and his new yoke an insupportable one.

3*72 ST. LUKE,

CHAPTER VI.

Sect. l.—^The Ears of Com plucked, and the
Withered Hand cured^ on the Sabbath- day.

" 1. And it came to pass on the second sabbath
after the first, that he went through the corn-fields;
and his disciples plucked the ears of corn, and did eat,
rubbing them in their hands."

Of the three Sabbath-days accounted the most so-
lemn, as falling in with the three great feasts of the
Passover, Pentecost, and Tabernacles, the second of
these three chief, or principal, was that of Pentecost.
The rubbing of the ears of corn by the apostles, is a
circumstance which informs us how far Christ and
his disciples were from making better cheer on festi-
vals than on other days, since they were at that time
in want even of bread. How much does this con-
demn those Christians, who distinguish holidays, and
the times of the dedication of their churches, from
common and ordinary days, by nothing but feastings
and rejoicings altogether carnal !

" 2. And certain of the Pharisees said unto them,
Why do ye that which is not lawful to do on the
sabbath-days ?"

A false zeal for the law blinds men, and hinders
them from understanding it rightly. See here false
religion, and false tenderness of conscience, whereby,
under pretence of promoting the interest of God,
men satisfy their own malice and envy. The chief
Sabbath, is for a man to shut his heart against sin,
to cause the works of pride to cease ; in it to honour

CHAPTER VI. 373

and imitate the love of God, who did every thing for
man in the six days of the creation, and who makes
even the rest of the seventh subservient to his ease
and comfort.

" 3. And Jesus, answering them, said, Have ye
not read so much as this, what David did, when him-
self was an hungered, and they which were with
him ;"

The saints, even after their death, are beneficial
to their neighbour by their example. Princes and
persons in authority ought to act with great circum-
spection ; because their example serves, as it were,
instead of a law, either as to good or evil, and more
as to the latter than the former. The bad examples
of private men seldom make any impression but in
their lifetime; that of kings is of fatal consequence
in succeeding ages. Christ here teaches us to jus-
tify kings, and favourably to interpret their actions,
as often as we can, and to be very far from giving a
bad construction and a malicious turn to them.

" 4. How he went into the house of God, and
did take and eat the shew-bread, and gave also to
them that were with him; which it is not lawful to
eat but for the priests alone?"

The Spirit of God and charity give to pious men
a liberty which the world understands not. Charity
has a right over the most holy things, to make them
serviceable to men in their necessities, because it is.
the first of laws, and because that God, who is charity
itself, freely yields to man the use and profit of his
good things, provided he still pay him the homage
and service due for them. The use which charity
makes of holy things, cannot profane their consecra-

3T4 ST. LUKE.

tion, since it is charity which consecrates every thing
to God. To preserve the life of a man, who is the
creature and image of God, is to preserve a good
which belongs to him.

" 5. And he said unto them. That the Son of
man is Lord also of the sabbath."

He who has bestowed on man the six first days,
that he may therein provide for the necessities of
this present life, and reserved to himself the seventh,
has not taken from himself the power to dispose of
this, as well as of the others, in favour of man. If
every thing be allowed to man, even that which God
seems to have reserved to himself; how much more
Just is it, that every thing should be returned to
God, by our acknowledgment and love ?

" 6. 5[ And it came to pass also on another sab-
bath, that he entered into the synagogue and taught :
and there was a man whose right hand was withered.
7. And the scribes and Pharisees watched him,
whether he would heal on the sabbath-day; that
they might find an accusation against him."

Charity profits even by that which is evil; envy
poisons the best things. Here are two very differ-
ent spectacles : Jesus, always busy in instructing
men, in doing them good, and in sanctifying the
feasts by good works ; and the scribes and Pharisees,
always watchful to oppose the good he does, to seek
an accusation against him, and to dishonour God the
more on those very days which were dedicated to his
honour. It is the heart which makes all the differ-
ence; it is in the regulation of this, that we must
employ our chief care, if we would not imitate the
scribes and Pharisees.

CHAPTER VI. 375

" 8. But he knew their thoughts, and said to the
man which had the withered hand, Rise up, and
stand forth in the midst. And he arose, and stood
forth."

What pleasure would a revengeful person take,
in being able to discover the criminal thoughts which
his enemy hatches in his mind ? But how very dif-
ferent an example does our divine Pattern give us
on this occasion ! Docility and obedience are the first
dispositions of a sinner, who desires to be cured. It
is to the church, which has the ministry of spiritual
healing, that we must be obedient; it is to her that
we must discover our disease.

" 9. Then said Jesus unto them, I will ask you
one thing; Is it lawful on the sabbath-days to do
good, or to do evil? to save life, or to destroy it?"

Days dedicated to the worship of God, and to the
commemoration of his benefits, cannot possibly be
hallowed better, than by performing all sorts of good
works, and abstaining from all such as are evil. By
a wise and charitable question, Jesus confounds these
obstinate sinners, without discovering the bad dis-
position of their heart: how much rather ought we
to conceal that of the weak, and to spare their repu-
tation, modesty, and infirmity, before men ? Christ
does not content himself with confounding his adver-
saries in secret ; but he instructs them with humility,
and edifies them.

" 10. And looking round about upon them all, he
said unto the man. Stretch forth thy hand. And he
did so: and his hand was restored whole as the
other."

The envy of some enemies ought not to hinder us

376 ST. LUKE.

from c!oing good. This steadfast and undaunted
look of Christ teaches his ministers, not to be at all
terrified by the ill will of the adversaries of goodness
and truth. Those, whom fear renders weak and
cowardly in the exercise of their ministry, forget that
they exercise it in the name and place of Christ, and
that they must give account to him of their un-
faithfulness, and of the damage which the church
shall have suffered thereby in her children.

" 11. And they were filled with madness; and
communed one with another what they might do to
Jesus."

It is not a thing so uncommon as we imagine, to
see envy so furiously incensed against charity, and
against such evident proofs of truth and innocence.
Pride, obstinacy, and interest, combined together,
are capable of any thing. When men have once
framed their conscience according to their passions,
madness passes for zeal, the blackest conspiracies for
pious designs, and the most horrid attempts for heroic
actions.

Sect. II. — Christ Prays, and Calls the Twelve
Apostles.

" 12. f And it came to pass in those days, that he
went out into a mountain to pray, and continued all
night in prayer to God."

In every condition of life, we have sufficient oc-
casion to imitate that which Christ here does, who
prepares himself for the functions of his priesthood,
and for the performance of good works, by retire-
ment, watchfulness, and prayer. Prayer, which
Christ, and after his example, his church, makes

CHAPTER VI. 377

use of, before choosing apostles, bishops, and other
ministers, shows plainly, that in this choice we must
depend upon God. They are the officers of his
household, and it is highly just and reasonable, that
he should be the Master of it, and that none should
be placed therein but by his own hand. It is a visible
encroachment upon his rights, not to consult him at
all in this choice : but it is no other than to mock
him, for men to consult him, when they either have
determined within themselves, upon reasons alto-
gether human, or are resolved to choose according to
their own fancy.

" 13. And when it was day, he called unto him
his disciples : and of them he chose twelve, whom also
he named Apostles:"

Jesus prays as man, but chooses as God, and as
sovereign Priest in the name of God. He consults
neither those he chooses, nor those from among
whom he chooses them; but without any human re-
spect whatever executes his Father's will. Mission
is so essentially necessary to a man's having autho-
rity in the church, that Christ would have his first
ministers bear the name of apostles or envoys, to the
end their mission might be as well known as their
very name ; and that all the world might be convinced,
that there is no true mission in the church besides
that which resides in their successors, which is com-
municated by them ; and which, through them, runs
back even to the apostles, and to Christ himself, by
an uninterrupted succession.

" 14. Simon (whom he also named Peter), and
Andrew his brother, James and John, Philip and
Bartholomew,"

378 ST. LUKE.

This change of St. Peter's name is a mark of dis-
tinction for him, and an important instruction for us.
He who enters into the ecclesiastical ministry, ought
to be, as it were, changed into another man ; no
longer to know the world, nor to be known by it; to
have, if possible, no human weakness, but the firm-
ness of a stone or rock ; to be no longer solicitous
about his family, but entirely dedicated to the church ;
to be no more affected with human hopes or fears,
but to be insensible to all false enjoyments, and al-
ways ready to be buried quick, like an apostolical
stone, cast into the foundation, to support the fabric
of the church.

" 15. Matthevv and Thomas, James the son of
Alpheus, and Simon called Zelotes, 16. And Judas
the brother of James, and Judas Iscariot, which also
was the traitor."

Who can glory in dignities, when he considers
that the worst man in the world was advanced to the
apostleship? That person strangely deceives him-
self, who relies upon the marks of a lawful call to the
priesthood, to benefices and dignities, without endea-
vouring to answer it by his life and ecclesiastical la-
bours. Never was there a call more lawful or more
canonical than .that of Judas ; never was there seen a
more wicked minister. A foundation without a build-
ing is useless; a building without a foundation is
ruinous. An apostolical life, founded upon an apos-
tolical call, is the glory of Jesus Christ, the edifica-
tion of his church, the salvation of the minister, and
the honour of the ministry.

" 17. % And he came down with them, and stood
in the plain, and the company of his disciples, and a

CHAPTER VI. 379

great multitude of people out of all Judea and Jeru-
salem, and from the sea-coast of Tyre and Sidon,
which came to hear him, and to be healed of their
diseases; 18. And they that were vexed with un-
clean spirits : and they were healed."

We see here a representation of the church so-
journing on earth under the conduct of the pastors.
All their functions are reduced to two, wliich are —
to instruct by the ministry of the word, and to heal
by the sacraments; and all the duties of the faithful
come within the same compass, namely. To hear the
word of God, and to use their utmost endeavours to
be healed of their passions and their sins. Faith is
not wanting to those who follow Christ and his minis-
ters with so much jseal and fervour; nor prayer,
among so many poor and miserable persons. The
whole life of a Christian consists almost entirely io
contemplating Christ in his gospel, in order to imi-
tate him, and in praying to obtain the grace to do
it. Christ and his apostles come down towards the
people, ill condescending to their weakness, in com-
passionating their infirmities, and in labouring to
heal them of their diseases. Unhappy is that pastor
who does not imitate them herein !

" 19. And the whole multitude sought to touch
him : for there went virtue out of him, and healed
them all."

Christ is full of grace and holiness, that he may
replenish souls therewith ; and it is by prayer that
we approach him, in order to receive of his fulness.
Though, by his ascension, he be removed at a vast
distance from the earth, and be also invisible in the
holy sacrament, yet his virtue is neither less present,

380 ST. LUKE.

nor less active, powerful, and efficacious in the cure
of our hearts. Let us admire, how he never lets
any opportunity pass of inspiring into us, by healing
the body, a trust and confidence in his sovereign
power as to the cure of our soul. Let us often, by
faith, as it were, touch Jesus Christ, now residing in
heaven; let us often with faith approach Christ;
and his virtue will heal us all.

Sect. IIL — The Sermon on the Mount, The Poor
blessed. The Rich cursed. False Prophets.

" 20. 51 And he lifted up his eyes on his disciples,
and said. Blessed be ye poor : for yours is the king-
dom of God."

The love of riches and the love of God are in-
compatible in one and the same heart. Happy then
is he, who is not rich in these false goods ! in the
want of which it is much easier for a man to live con-
tented, than not to set his affections upon them when
he has them. What is it to set our affections upon
these things, but to make ourselves slaves to them,
to be absolutely governed by them, and to have them
for our king ? And God cannot reign in a heart,
unless he reign there alone. Blessed is that man,
who, having his heart void of all care about riches,
lives on the expectation of eternal wealth, possesses
heaven already by hope, and secures the right he has
in the kingdom of God, and in God himself, as being
his child and heir, by relinquishing all pretensions
which he may have to earthly possessions as a child
of Adam !

" 2L Blessed are ye that hunger now: for ye
shall be filled."

CHAPTER VI. 381

There must be abundance of faith to carry apos-
tolical poverty so far, as even to want necessaries, and
to suffer hunger. God permitted St. Paul to suffer
it, while Nero, and other monsters like him, lived in
the midst of plenty and delights. Let us by no
means condemn his Providence; but adore the wis-
dom of his conduct, the holiness of his ways, and
the power of his grace. How glorious is it to God,
to make himself beloved by men at the expense of
all things, without the allurement of any sensible
good whatever, and purely for his own sake ! This
is a proof of his existence, a mark of his greatness,
of the truth of his religion, and of the power of his
grace, and of the triumph of his faith. A moment
of hunger here, in order to be filled with God him-
self to all eternity ! — is not that too little for so im-
mense a happiness?

" — Blessed are ye that weep now : for ye shall
laugh."

We are at first born to weep, because we are born
sinners: we are born again to laugh, because we are
then born children of God, and of the resurrection
of Christ, and joint heirs of his eternal joy. Let
us in this life submit ourselves to the penance of the
children of Adam, if we would eternally enjoy the
inheritance of the children of God. This is the or-
der appointed by God ; and woe be to him who would
establish a different one for himself, by placing joy
in this world, and tears in the other : the alternative
is necessary and unavoidable. Blessed is that per-
son who makes the necessary tears of this life a vo-
luntary sacrifice, the object of his desires, and a sub-
ject of joy, by considering and reflecting upon them
in Christ, and uniting them to his.

382 ST. LUKE.

" 22. Blessed are ye when men shall hate you,
and when they shall separate you from their com-
pany, and shall reproach you, and cast out your name
as evil, for the Son of man's sake."

God would have such disciples and ministers as
are not at all fond, either of the friendship of men,
or of the comfort of society, or of the conveniences
of life, or of the favours of the great, or of their own
reputation; but who are disposed to embrace the di-
rectly contrary. Men are but too happy when they
are exposed to the hatred of the world, and to all the
consequences of it, for the cause of Christ; but then,
they must make this cause their sole business and con-
cern : which is a thing not very common. Where
wilt thou find such persons, O Lord, if thou dost not
form them thyself by thy all-powerful grace !

" 23. Rejoice ye in that day, and leap for joy ;
for, behold, your reward is great in heaven : for in
the like manner did their fathers unto the prophets."

The belief of heavenly enjoyments is a very great
treasure, which causes men to receive even with joy
the greatest evils of this life. He is not in the least
worthy of the cross of Christ who bears it with re-
gret; and he knows not the value of it, who feels
not on this account a true joy at the bottom of his
heart. Would not one be apt to say, that the dis-
ciples and ministers of Christ are scarce paid with
any thing but promises for all which they do and
suffer for his sake ? But these promises are ready
money to every one who has faith.

*' 24. But woe unto you tliat are rich ! for ye
have received your consolation."

Can a man read these words with faith, and yet

CHAPTER VI, 383

love riclies ; or is it not rather a sign that he has but
little faith, and that this little is very weak ? This
is a terrible sentence asainst those who receive their
whole joy and consolation from riches; a wholesome
admonition for those who are continually in danger
of setting their affections too much upon them, and
a comfort to those who make them instrumental to
the support and comfort of the poor. Lord, there
must be a miracle of thy hand to hinder man from
pronouncing a woe against poverty, whilst thou thyself
utterest this denunciation, " Woe unto you that are
rich !"

" 25. Woe unto you that are full ! for ye shall
hunger."

If Christ says, " Woe unto those that are full,"
what will he say to those whose daily meals are great
feasts, who, as it were, make profession of a life of
good cheer and sensuality, who deny their taste and
appetite nothing ? If to be always at a plentiful
table be not indeed a sin, it is, at least, a misfortune
to be always exposed to a temptation, and to the oc-
casion of being full, and something more. The
hunger and thirst of a wicked rich man will not
always be of one and the same kind. Their hunger
after God, or rather their rage, in eternally perceiving
within themselves a natural motion towards the su-
preme and sovereign good, from which they will find
themselves eternally rejected and repelled. This
will be the most grievous hunger of the damned.

" — Woe unto you that laugh now ! for ye shall
mourn and v/eep."

A life which consists altogether of joy and diver-
sion is the life of a reprobate. Is it not to insult

384 ST. LUKE.

justice, for a criminal to turn his prison into a
scene of delights, and lead the life of a Sardanapalus,
whilst, at the same time, the sentence of his con-
demnation is preparing. A man who hurts and
wrongs nobody, and lives in a constant succession of
pleasures, passes his life innocently, according to the
notion of abundance of people ; but is this the no-
tion which is here given us by Christ ? They will
certainly perceive the contrary, but they will perceive
it too late, in that day of mourning and weeping
which shall never have an end !

'' 26. Woe unto you when all men shall speak well
of you ! for so did their fathers to the false prophets."

A man might free himself from this enchantment
of riches, good cheer, and pleasures, did not flattery,
as it were, shut the gate against his return. It is
a very great misfortune for the rich and great to be
exposed thereto : but it is a much greater for false
prophets, teachers, and spiritual directors to be praised
and honoured by the world; for it is a sign that the
world is pleased with them ; and a man cannot please
the' world, but at the expense of Christ and the
gospel. A commerce of flattery betwixt the great
and their spiritual directors, is a source of infinite evils
and misfortunes. When they come to settle the ac-
count, the gain on both sides will be hell and eternal
damnation.

Sect. IV. — The Love of 'Enemies. Patience. We
miist lend, hoping for nothing again.

27. II But I say unto you which hear, Love your
enemies, do good to them which hate you, 28. Bless
them that curse you, and pray for them which de-
spitefully use you."

CHAPTER VI. 385

Let us love our enemies in heart, in word, and in
deed : this is the perfection of the new law, and the
lesson which we learn of Christ, when we hear him as
we ought. The true proof of the love of enemies is,
1st, To wish; 2d, To do them good; 3d, To speak
well of them ; and 4th, To procure them all the good
we can. The gospel retaliation, the revenge of those
who hearken not to their passion, but to Christ,
consists in doing more good than they receive evil.
" Love" not their errors, their defects, or their wicked
behaviour, but their persons. " Do good to them,"
not such good as may make them worse, be prejudicial
to their salvation, and confirm them in evil, but which
may be instrumental to their conversion. " Bless
them," not in speaking to them with a flattering and
mean-spirited gentleness, which will only make them
more insolent, but after such a manner as savours
neither of bitterness nor revenge. " Pray for them,"
not in order to obtain for them temporal prosperity,
but only such things as are necessary for this life and
the other.

" 29. And unto him that smiteth thee on the one
cheek, offer also the other; and him that taketh away
thy cloak, forbid not to take thy coat also."

The 5th proof of the love of enemies, is the be-
ing disposed to suffer from them affronts, contempt,
and ill treatment. The 6th, to suffer even more
at their hands. The 7th, to relinquish our goods,
rather than to lose our meekness and charity towards
them. Ever since our blessed Saviour suffered his
enemies to take away his life, it is by his patience
that we must regulate our own. Let us leave the
use of our Creator's permission to the Jews and to

Vol. II. R 57

386 ST. LUKE.

the imperfect ; the example and the gospel of our
Redeemer are the perfection of the law, and the true
pattern of Christians.

" 30. Give to every man that asketh of thee ;
and of him that taketh away thy goods ask them not
again."

Self-love understands not this language, but faith
and charity do. We may lawfully give alms with
choice, but not with respect of persons, or by an ar-
bitrary and groundless preference. He who expects
an inheritance in heaven, is but little concerned about
his earthly goods. Christ does not condemn either
laws or the use of them ; he only delivers one which
is more perfect. This, indeed, appears no other than
a folly to carnal men ; but we must follow Christ in
the foolishness of his morality, as well as in that of
his cross. The power of God, and the salvation of
men, are affixed to the one as well as to the other.

*' 31. And as ye would that men should do to
you, do ye also to them likewise."

How bright and clear is this rule of equity to-
wards our neighbour ; and how many cases of con-
science would it decide, if it were sincerely consulted
on all occasions. Our self-love blinds us, and ren-
ders us unjust to our neighbour; and it is this very
self-love which must serve to enlighten and set us
right, in respect of that which is owing to him. By
changing persons, and putting ourselves in his place,
and him in our own, we shall more easily discover our
injustice and our duty. It is only by thy grace, O
Jesus, that we can attain to a practical and saving
knowledge in this matter.

" 32. For if ye love them which love you, what

CHAPTER VI. 38T

thank have ye ? for sinners also love those that love
them."

It is the property of the Christian religion, and
which shows that that alone is the true, not only to
make known the corruption of nature, to correct its
errors, and reform its disorders ; but even to raise it
above itself, to bring it near to God, and, by a uni-
versal charity, to frame its conduct according to that
of the Sovereign Being ; while the sages of false
religions, like people of a bad life, love those only
who love them.

" 33. And if ye do good to them which do good
to you, what thank have ye? for sinners also do even
the same.'*

A man ought to tremble with fear, if, besides the
external part of religion, he finds nothing in life but
what may be found in a Turk or a heathen. Those
who signalize themselves by great acts of liberahty,
make no other discovery, but only that they are en-
tirely influenced by self-love, if, while they load those
with favours who love or flatter them, they do nothing
but mischief to such as oppose them, and no manner
of good to those who are indifferent to them.

" 34. And if ye lend to them of whom ye hope
to receive, what thank have ye ? for sinners also lend
to sinners, to receive as much again."

To make our neighbour purchase the assistance
which we give him, is to profit by his misery, and to
increase it, under pretence of alleviating it. In vain
do we flatter ourselves that we have a Christian heart,
if we love not our brother after a Christian manner :
we do not love him after a Christian manner, when
we do not love him for God's sake ; and we love him
r2

388 ST. LUKE.

not for God's sake, when we seek somewhat else be-
sides God in doing him good.

" 35. But love ye your enemies, and do good, and
lend, hoping for nothing again ; and your reward
shall be great, and ye shall be the children of the
Highest : for he is kind unto the unthankful and to
the evil."

Observe here the tenderness, sincerity, extent,
disinterestedness, pattern, and reward of Christian
charity. A religion, which has for its foundation
the union of God with man in the same person, and
the death of this God-man for his enemies; which
consists, on earth, in the reconciliation of the Creator
with his creatures, by a mercy pure and unmixed, and
a grace altogether free ; and which is to subsist, in
heaven, only in the union of the members with their
head, consummated in the unity of God : could such
a religion as this in the least approve of the hatred of
enemies ? In necessity, every thing ought to be in
common betwixt those who possess Christ in common
upon earth, and who are to possess God as their joint
inheritance in heaven.

" 36. Be ye therefore merciful, as your Father
also is merciful."

Man in the state of innocence, made in the image
and after the likeness of his Creator, ought to have
borne the image of his majesty upon earth, by his
dominion over himself and over all creatures. Man
fallen from innocence, and become altogether animal
and like the beasts themselves by his sinful birth,
bears every where the image of his own misery.
Man become Christian, who is the work of the divine
mercy, ought continually to bear the image, and, as

CHAPTER VI. 389

one may say, to wear the badge of this perfection,
there being scarce any other in God which he has
now to imitate. Thou art, O my God, all mercy to-
wards me; grant that I may be all mercy towards my
brethren, for thy sake.

Sect. V. — Not to judge. The Blind leaders of
the Blhid. llie Mote and Beam in the Eye.

" 37. Judge not, and ye shall not be judged :"

There are four kinds of mercy to be exercised.
The first consists in not judging of secret intentions,
when they do not appear by the actions ; in renoun-
cing that inquisitive, rash, and malicious desire, which
puts us upon searching into the heart. In vain do we
flatter ourselves with being innocent, in not openly
declaring the disadvantageous judgment which we
form inwardly concerning our neighbour. The plea-
sure which we take in lessening him in our own minds,
out of envy or vanity, does not, by being secret, cease
to be criminal. How great is the goodness of God,
in being so willing to put our judgments into our own
hands, as to engage himself not to enter into judg-
ment with us, provided we do not usurp the right,
which belongs solely to him, of judging the heart.

" — Condemn not, and ye shall not be con-
demned;"

The second sort of mercy inclines us, not to con-
demn those rigidly and unmercifully whose faults are
certain and visible ; to lessen, conceal, and excuse
them as much as we can, without prejudice to truth
and justice; and to be far from aggravating or di-
vulging them, or desiring the punishment of them.
It is no other than the blindness of a madman, to ex-

390 ST. LUKE.

pose himself to the rigour and severity of the divine
vengeance, rather than to show some indulgence and
tenderness towards his own brother.

" — Forgive, and ye shall be forgiven:"

The third kind of mercy extends to the forgiving
the injuries we have received. To imitate herein the
mercy of God, is not a bare counsel, since it is pro-
posed as a necessary means in order to receive mercy.
That which man has to pardon in man is almost a
mere nothing; that which he owes to God is an in-
finite debt: and yet he cannot resolve to embrace so
advantageous an exchange ! But in the pagsion of
revenge there is neither faith nor reason.

" 38. Give, and it shall be given unto you ; good
measure, pressed down, and shaken together, and
running over, shall men give into your bosom. For
with the same measure that ye mete withal, it shall be
measured to you again."

The fourth sort of mercy requires us to give or
lend to others in necessity. Charity ought to make
no difficulty of giving that which truth promises to
restore. It is not sufficient for Christian charity,
either not to exact rigorously what is our due, or not
to insist upon satisfaction for injuries ; but we must
give of our own to those who have need of it. Let
us give, neither out of a mere human generosity, nor
out of vanity nor interest ; but for the sake of God,
if we would have him place it to account. There is
no such thing as true generosity but only in God,
because there is none but he who receives no advan-
tage from his gifts, and because he engages himself,
even to pay the debts of his creatures with an exces-
sive interest. Since he promises to do this, it is

CHAPTEE VI. 391

piety in us to hope for and expect it. So great is the
goodness of God, that when he might have absolutely
commanded us to give to our neighbour, he vouch-
safes to invite us to this duty by the prospect of a
reward, and to impute that to us as desert, which he
has a right to exact of us, by the title of his sove-
reignty over our persons and estates.

" 39. And he spake a parable unto them, Can the
blind lead the blind ? shall they not both fall into the

ditch r

A man has no love for his own soul who puts it
under the direction of a blind person. One cannot
possibly have a guide too clear-sighted amongst all
the temptations and dangers of this life. It is a
very great misfortune to fall by chance into the hands
of a blind guide ; but to seek after such a one, and to
be afraid of finding one who is too clear-sighted, is
such a folly as could never be imagined, were it not so
very common. It belongs to thee, O Lord, to send
these guides, to form and instruct them, and to be
thyself the Guide of these very guides of thy elect,
and to cause them to be earnestly prayed for, and
chosen as they ought.

" 40. The disciple is not above his master; but
every one that is perfect shall be as his master."

A blind guide, an ignorant director, a pastor who
knows not the ways of the gospel, what can they do
but ruin all, both in souls and in the church ? It is
the ignorance of pastors which is the occasion of the
ignorance relating to the true worship of God, of
superstitious practices, abuses, disorders, &c. Igno-
rance is a greater scourge to the church than vice,
because it is more capable of destroying its founda-

392 ST. LUKE.

tion, which is faith, and because it has a greater train
of ill consequences.

" 41. And why beholdest thou the mote that is in
thy brother's eye, but perceivest not the beam that is
in thine own eye ?"

Ignorance is, as it were, a beam in the eyes of
those who should enlighten others. They are gen-
erally not at all sensible, either of this ignorance, or
of the evils which it causes in the church. One
very dangerous effect of ignorance is, that it raises
great disputes in the church, when, either through
ignorance or passion, (which is another beam which
blinds even more than ignorance,) men blame in
a doctrine (which is the eye of a minister of Christ)
that which is not blameable ; and when they take
error for truth, and truth for error. He who tho-
roughly examines himself, is not very ready to find
fault with others.

" 42. Either, how canst thou say to thy brother,
Brother, let me pull out the mote that is in thine
eye, when thou thyself beholdest not the beam that
is in thine own eye? Thou hypocrite, cast out first
the beam out of thine own eye, and then shalt thou
see clearly to pull out the mote that is in thy bro-
ther's eye."

It is a strange folly, that men will not endeavour
to instruct and heal themselves, before they under-
take to instruct and heal others. It is no other than
a continual state of hypocrisy, for a man to take
upon him a ministry which consists in directing and
instructing souls, and to make a show of exercising
these functions, when he is altogether unable to per-
form them, by reason of his ignorance, his want of

CHAPTER VI. 393

application, and perhaps his incapacity to learn the
several duties of his station. More miserable still is
he, who, to these imperfections, adds likewise open
and apparent vices, which scandalize the church, in-
stead of edifying it. There is no other remedy for
such ministers, but to retire, in order to cast this
beam out of their eye, by repentance and the study
of the Scriptures, and to leave to others the care of
pulling the mote out of the eyes of their brethren.

Sect. VI. — The Fruit like the Tree, The good
and evil Treasure, Lord^ Lord, The House
built on the Sand,

" 43. For a good tree bringeth not forth corrupt
fruit; neither doth a corrupt tree bring forth good
fruit."

We have a right to judge of the tree when its fruit
appears, and of a spiritual director when his life and
actions speak. Actions apparently disorderly, seduc-
ing words, and maxims contrary to the common faith
of the whole church, are plain marks that the beam
is in the eye, and that it is not safe to follow such a
guide. Too great a reservedness, fear of judging
rashly, and a blind submission to the judgment and
conduct of a director, are no better than temptations
of the devil, and an illusion, when God permits the
veil of hypocrisy to be taken off, and covetousness to
spread and manifest itself abroad. On the other side, it
is great injustice, and an intolerable rashness, to judge
ill of those in whom nothing but goodness appears,
and to decry such pastors and directors, whose fruits
testify that they are good trees, planted by God in his
church for the nourishment and shelter of his elect.
r3

394 ST. LUKE.

" 44. For every tree is known by his own fruit :
for of thorns men do not gather figs, nor of a bramble-
bush gather they grapes."

We may judge of the heart by the works. The
fruits of a carnal heart are, uncleanness, hatred, va-
riance, emulations, wrath, strife, envyings, revellings,
&c. Gal. V. 19—21. The fruits of a spiritual heart
are love, peace, long-suffering, goodness, faith, meek-
ness, temperance, &c. ver. 22, 23. Good fruits do
not consist in fine discourses, nor in some remarkable
actions, but in the whole tenor of the life and con-
versation, when it diffuses the sweet odour of Christ's
life, and makes known the power of his Spirit. In
times of seducement, we ought earnestly to beg of God
a discerning spirit, attention, prudence, fidelity, know-
ledge, &c. and, above all, purity of heart, which is ne-
cessary in order to know God and the men of God,
and to distinguish that which proceeds from his Spirit.

" 45. A good man, out of the good treasure of
his heart, bringeth forth that which is good ; and an
evil man, out of the evil treasure of his heart, bring-
eth forth that which is evil : for of the abundance of
the heart his mouth speaketh."

Charity is the source of all good, concupiscence
the origin of all evil. A good heart always makes
itself known by the good which proceeds from it,
what holy artifice soever humility may use in order
to hide it; all the actions of the life still savour-
ing of the principle which produces them, and of
the end to which they are directed. The cor-
rupt heart, for the same reason, cannot always lie
concealed, what precaution soever hypocrisy takes to
that purpose; because one passion betrays another.

CHAPTER VI. 395

Nothing can suppress the voice of works which are
the tongue of the heart.

" 46. ^ And why call ye me, Lord, Lord, and do
not the things which I say ?"

' God judges of the heart, not by words, but by
works. He only mocks God, who calls him Lord,
and does not obey his commandments. A good ser-
vant never disputes, speaks little, and always follows
his work. Such a servant a good Christian is; such
is a faithful minister — always intent either on the
work of his own salvation, or on that of his neigh-
bour; speaking more to God than to men, and to
these as in the presence of God ; and following the
light of his law, without pretending to make himself
the judge of it by human reasonings. The tongue
is, as it were, a pump, which empties the heart, but
neither cleanses nor fills it. The love of God is a
hidden spring, which supplies the heart continually,
never leaves it dry, and always fills it afresh, by means
of good works, and fidelity in doing the will of God.

" 47. Whosoever cometh to me, and heareth my
sayings, and doeth them, I will show you to whom
he is like:"

Important words, which give us a lively picture
of a true Christian. Since it is Christ himself who
promises to draw it, he well deserves our whole at-
tention. We desire extremely to know, what an
elect or a reprobate is : let us learn it from the mouth
of him, who makes the elect what they are, but pro-
duces not the least part of that in reprobates which
renders them such. He who comes to Christ by
faith, who reads, hears, and meditates on his word
with faith, and by persevering in the practice of his

396 ST. LUKE.

gospel lives thus by faith ; this person is an elect of
God. He who persists in doing the contrary, is a
reprobate.

" 48. He is like a man which built an house, and
digged deep, and laid the foundation on a rock : and
when the flood arose, the stream beat vehemently
-upon that house, and could not shake it ; for it was
founded upon a rock."

There is no solid piety but in the practice of the
gospel. Works are the seal of faith. Let men
make as many comments as they please upon the
gospel, let them exhaust their invention in framing
nice distinctions, to excuse themselves with some sort
of probability from the practice of it, all this is but
sand, which the flood of God's wrath will wash away,
so long as the firm rock of the gospel is not the
foundation and rule of their life.

" 49. But he that heareth, and doeth not, is like
a man that, without a foundation, built an house
upon the earth ; against which the stream did beat
vehemently, and immediately it fell ; and the ruin
of that house was great."

All consists in doing good. In vain does a man
flatter himself with being of the number, if he does
not lead the life, of the predestinate; and this life
consists not in an external forwardness to hear the
word, but in an inward fidelity in the practice of it.
It is neither by the speculations of astrologers, nor
by the Calvinian assurance of predestination, that we
can discover what will be our portion for ever : but
it is by the examination of our heart, and the con-
sideration of our life, that we may in some measure
prognosticate our eternal state. Without the sup-

CHAPTER VII. 397

port of good works, all is ruinous, both at the hour
of temptation, and in the day of wrath.

CHAPTER VII.

Sect. I. — The Centurion.

" 1. Now, when he had ended all his sayings in
the audience of the people, he entered into Caper-
naum."

A good pastor, of whom Christ is the model,
proceeds continually from instruction to action, and
from action to instruction. Words speak only to
the understanding, works speak to the heart.

" 2. And a certain centurion's servant, who was
dear unto him, was sick, and ready to die."

In sickness and necessity masters ought to act
like fathers toward their servants. That which hea-
thens can do upon mere human motives of compas-
sion, honour, interest, or friendship, a Christian
master ought to perform upon Christian motives,
having respect to Christ in the person of his servant.
Death may perhaps in a very little time make the
master and the servant equal; and God may place
the servant above the master. We must by charity
anticipate this equality; and honour beforehand this
superiority, by the spirit of humility.

*' 3. And when he heard of Jesus, he sent unto
him the elders of the Jews, beseeching him that he
would come and heal his servant."

It is a good presage and a favourable omen, that
a man will obtain the favour which he asks, when he
does not think himself worthy to obtain it by himself.

398 ST. LUKE.

He has already obtained something better than what
he desires, in having received sufficient light to know
himself, and humility not to think of himself more
highly than he ought to think.

" 4. And when they came to Jesus, they besought
him instantly, saying. That he was worthy for whom
he should do this : 5. For he loveth our nation,
and he hath built us a synagogue."

The centurion is praised by men upon the ac-
count only of his external works, which interest
caused them chiefly to consider. Christ reserves to
himself the commending of his heart, and the dis-
covering to us the riches of it.

" 6. Then Jesus went with them. And when
he was now not far from the house, the centurion
sent friends to him, saying unto him. Lord, trouble
not thyself; for I am not worthy that thou shouldest
enter under my roof:"

It is unprofitable for a man to receive the sacra-
mental representation of Christ, if he does not re-
ceive him into his heart, as the centurion did. Let
us, after his example, endeavour earnestly to attract
him into ours, by a prayer full of faith, humility,
simplicity, and confidence. It is this which draws
Christ into the house of this pious Gentile, whilst
he seems to go thither, as following the Jews, and
only upon their recommendation. Thus it very often
happens, that the blessing which God sheds upon a
family, a parish, a community, or a church, is occa-
sioned by some devout soul, whose heart is known
only to God ; though men may attribute it all to others.

" 7. Wherefore neither thought I myself worthy
to come unto thee : but say in a word, and my ser-
vant shall be healed."

CHAPTER VII. 399

We can no way render ourselves worthy of Jesus
Christ and his grace, but by acknowledging ourselves
unworthy of them. The just idea which the cen-
turion has of the almighty power of God, and of
Christ, in healing bodies by the sole motion of his
will, is the pattern of that which we ought to frame,
concerning the almighty power of his grace, in heal-
ing souls of concupiscence. He does what he pleases
with the heart, as well as with the body; being equally
the creator of both. It is Christ himself, who, in
the cure of the paralytic, teaches us to judge thus of
the one by the other.

" 8. For I also am a man set under authority,
having under me soldiers, and I say unto one, Go,
and he goeth; and to another. Come, and he cometh;
and to my servant, Do this, and he doeth it."

The pride of the synagogue, which attributed all
to the merit and virtue of the works of the law, is
figured by the Jews, the friends of the centurion :
the faith of the church, which ascribes all to the pure
mercy of God, and to the almighty operation of his
will upon ours, is represented by the faith of the cen-
turion, who is the first-fruits of the Gentiles. He
shall rise up in judgment at the last day against those,
who, after the experience of so many ages, and the
instructions of so many saints and doctors, dare yet
dispute with God his omnipotent power over the
heart of man.

" 9. When Jesus heard these things, he marvelled
at him, and turned him about, and said unto the
people that followed him, I say unto you, I have not
found so great faith, no, not in Israel."

Christ praises the virtue of men boldly and plainly,

400 ST. LUKE.

because he praises his own gifts in them, and gives
them the grace not to grow vain upon them. The
preference of the Gentiles before the Jews, is here
lightly intimated by Christ, as founded upon the too
mean idea which the Jews had of his grace. Our
blessed Lord's sincerity is equal, both when he praises,
and when he blames: but he blames the Jews when
they are present, and praises the centurion only in
his absence; because he does not praise him for his
own sake, but for the benefit and advantage of others.

" 10. And they that were sent, returning to the
house, found the servant whole that had been sick."

This cure is the reward and effect of faith, prayer,
and humility ; the goodness of God towards men
being so great, that he is pleased that the very vir-
tues and graces which he confers upon them, should
be counted unto them instead of merit. It is God
himself, who by the gifts of his mercy disposes and
prepares the sinner for his cure; and nothing can
contribute to the reception of his grace, but what is
the effect of his grace itself.

Sect. II. — The Widow of Nam,

"11. f And it came to pass the day after, that
he went into a city called Nain ; and many of his
disciples went with him, and much people. 12. Now,
when he came nigh to the gate of the city, behold,
there was a dead man carried out, the only son of
his mother, and she was a widow : and much people
of the city was with her."

This dead man of Nain is the emblem of a sinner
dead in sin. Happy the sinner, when mercy comes to
meet him, at least before he is buried in his evil ha-

CHAPTER VII. 401

bits, and has filled up the measure of his sins ; after
which' he is, as it were, buried in oblivion before
God ! Let us admire this meeting of Christ and
the sinner, of life and death ; a meeting accidental in
appearance, but appointed in the eternal order of the
divine predestination. The church, whom Christ at
his ascension left a widow, bewails the spiritual death
of every one of her children, as that of an only son ;
since the whole body may be considered as comprised
in some manner under every one of its members. It
is almost the whole employment of this widow to
follow sinners, and in this life to lament their death,
until they have all either found Jesus Christ, or, by
being buried, have lost all hopes of finding him. Let
us bear her company, by joining our tears and prayers
to hers in behalf of sinners.

" 13. And when the Lord saw her, he had com-
passion on her, and said unto her. Weep not."

Christ is moved only by the tears of his church,
that is, by the repentance which is performed in her
bosom by his Spirit. He hearkens only to her cha-
rity, which is continually intent on the salvation of
her children, whom she every day brings forth anew
to life. He regards only her prayers for the con-
version of those sinners for whom she prays, whilst
they do not pray at all for themselves. Happy is
that person who is in the bosom of this mother, and
for whom she prays continually ! Happy will this
mother, at present disconsolate, be, when her Lord
going forth to meet her, and she him, he shall say
to her, " Weep not;" because there will then be no
longer any occasion to weep, after the sanctification
of all the elect. Nothing comforts her in her widow-

402 ST. LUKE.

hood but the conversion of sinners, and the hopes of
seeing all tears one day wiped from her eyes.

" 14. And he came and touched the bier : and
they that bare him stood still. And he said, Young
man, I say unto thee, Arise."

It is a very great mercy that God does not aban-
don us under the death of sin, but vouchsafes to
come to meet us. Whenever he strikes a sinner's
body with some disease, his senses with some ob-
jects, and his ears with some words, which, by the
means of his grace, prove instrumental to his conver-
sion, he may then be said to touch the living coffin
of a dead soul. Men are not sensible that these
strokes proceed from a hand of grace and mercy,
while they are yet under the death of sin ; and they
very frequently never reflect upon them, even when
they are risen again. What acknowledgment is not
due to God, from a young man, who is carried out
by his passions to the grave of a sinful habit, wherein
he would be buried for ever; but grace stops them
betimes, raises him again, and gives him a new life !

" 15. And he that was dead sat up, and began
to speak. And he delivered him to his mother."

He whom God teaches effectually, 1. Rises or
sits up, by forsaking his sins ; 2. Begins to speak, in
confessing them; 3. Puts himself into the hands of
his mother, in submitting himself to the power and
discipline of the church, resigning himself up to the
conduct of her ministers, and living by her spirit.
When Christ delivers us into the hands of our
mother, he does not thereby leave us, because she
herself is in the hands of her Lord. Since the sin-
ner is restored to the church, it is plain that he had

CHAPTER VII. 403

been torn from her, that he was no longer a living
member of this body of Christ, and that he was
joined to it only by a dead faith. Happy the sin-
ner, who is restored to it for ever, to live to all eter-
nity in this immortal body of the only Son of God.

" 16. And there came a fear on all: and they glo-
rified God, saying, That a great prophet is risen up
among us ; and. That God hath visited his people."

The conversion of sinners is an undoubted proof
of the incarnation of the Son of God, which is the
great visit he has made to his people. Were but
the eyes of our faith quick and clear-sighted, what
effects would not those wonderful conversions produce
in us, which are frequently the subject of the world's
raillery? So great is the blindness under which it
lies, that a sinner is often frightened at such conver-
sions, and is really afraid, lest the grace and mercy
of God should come and snatch him away from his
pleasures, and the other objects of his passions.
We glorify thee, O Lord, for all thy mercies towards
sinners, and we desire and implore them for ourselves.
The common people readily acknowledge, that mira-
cles are the necessary proof of an extraordinary mis-
sion in the church ; and learned men, puffed up with
pride, refuse to acknowledge the necessity thereof,
and choose rather to deliver themselves up to se-
ducers.

" 17. And this rumour of him went forth through-
out all Judea, and throughout all the region round
about."

God changes offence or scandal into edification,
by the conversion of sinners. Evei? an outward
change of life, is a thing scarce ever heard of out of

404 ST. LUKE.

the true church. She alone has this privilege, be-
cause she only has the Holy Ghost, who alone can
change the heart. Let us inviolably adhere to this
house of mercy.

Sect. III. — St. John's Disciples sent to Christ,
The Praises of St. John.

" 18. f And the disciples of John showed him
of all these things."

John's humility and charity, by a holy kind of
address, turn that to the advantage of his Master,
which, perhaps, the emulation of these disciples
caused them to look upon with an evil eye. He
who is ambitious of having the pre-eminence, knows
how to set his own advantages in the best light, and
to expose the infirmities of others. John takes the
time when Ciirist appears with the greatest lustre,
and he himself is under the lowest state of humilia-
tion, to undeceive his disciples. Curiosity, perhaps,
as well as jealousy, causes these disciples to talk of
the news of what passes in the world : John takes
from hence an occasion to instruct them. It is thus
that we may make a good use of worldly news, when
we are either in such circumstances that we cannot
well be acquainted with it, or have not virtue enough
to live without it.

" 19. And John calling unto him two of his dis-
ciples, sent them to Jesus, saying, Art thou he that
should come? or look we for another?"

He who is only to conduct souls to Christ, ought
to send all his disciples to Him, and not retain them
in attendance upon himself. That man does enough
for the souls under his care, who puts them in the

CHAPTER VII. 405

way of addressing themselves to God and Christ as
they ought, and of being attentive to his word and
inspirations, to the voice of faith and to his miracles,
and to the instructions, mysteries, and conduct of
his life. John shows us, that all the science taught
in his school, consisted only in disposing men to ex-
pect the deliverer. Lord, we expect and look for
no other ; but we expect thee in another state and
condition. They expected thee as the Author of
faith and righteousness; but we expect thee as He
who is to be the Finisher and Crown thereof.

" 20. When the men were come unto him, they
said, John Baptist hath sent us unto thee, saying.
Art thou he that should come? or look we for an-
other?"

How commendable is this simplicity and fidelity
of these disciples, in doing and saying nothing but
what was prescribed to them ! It is by the way of
the obedience of faith that we must go to Christ,
that we must speak to him, hear him, and contem-
plate his wonders. They ask but one thing, because
that comprehends all. It is sufficient to be once as-
sured that it is Christ who speaks to us, that it is
our Redeemer who promises us his grace, and draws
tis after him.

" 21. And in that same hour he cured many of
their infirmities and plagues, and of evil spirits; and
unto many that were blind he gave sight."

The language of a Christian is, to do the works
of a sick man healed, and of a slave set at liberty ;
as that of Jesus Christ is, to perform those of a sove-
reign physician, and of an almighty deliverer. Lord,
we know thee by this language. It is thou who

406 ST. LUKE.

must cure our infirmities and diseases, and close the
wounds of our hearts. It is thou who comest to
deliver us from our darkness and blindness, and from
all the remains of the evil spirit's dominion within
us. Perform thy work in us, O Jesus ; for nothing
can hinder thee from accomplishing thy will, and
working our salvation.

" 22. Then Jesus, answering, said unto them. Go
your way, and tell John what things ye have seen
and heard ; how that the blind see, the lame walk,
the lepers are cleansed, the deaf hear, the dead are
raised, to the poor the gospel is preached."

The mission of Jesus Christ is extraordinary, and
therefore he proves it by his miracles. He works
them upon the soul, as well as the body, 1. Enlight-
ening the understanding. 2. Rectifying the will.
3. Blotting out sins. 4. Making himself heard by
the ears of the heart. 5. Converting even the most
hardened sinners, and restoring to them the life of
the soul. And, 6. Teaching his ways to the humble.
We must be of the number of these poor, if we desire
to have any part in the riches of faith, and of the true,
knowledge of the gospel. Grant us. Lord, this po-
verty of spirit, which gives a right to the treasure of
the divine truths. Disperse the false glimmerings
of human wisdom, to make way for the light of thy
Holy Spirit !

" 23. And blessed is he, whosoever shall not be
offended in me."

How corrupt is man, since he takes occasion of
scandal or offence from the best things, and even
from Christ himself! The sinner would willingly
have such a Saviour as should comply with human

CHAPTER VII. 407

passions ; and would fain go to God by ways con-
formable to those of the world : he finds the directly
contrary in Christ and his gospel, and this is what
oflPends, and keeps him at a distance from them.
Religion is contrived after such a manner, that every
thing therein tends to make God known to the chil-
dren of faith, to edify them, and unite them to Jesus
Christ ; and, at the same time, to offend, discourage,
and keep off the wise, and the lovers of the world,
and to hide the truth, and even God himself, from
such as have no other eyes but those of flesh and
human reason. A God concealed and hid in the
flesh, in infancy, humiliations, sufferings, &c. this is
what exercises and nourishes the faith, and inflames
the charity of the former, but increases the infidelity,
and disgusts the pride of the latter.

" 24. 51 And when the messengers of John were
departed, he began to speak unto the people con-
cerning John, What went ye out into the wilderness
for to see? A reed shaken with the wind ?"

The humility of John renders him immoveable.
Whoever has not this virtue, is a reed shaken with
the wind.

" 25. But what went ye out for to see ? A man
clothed in soft raiment? Behold, they which are
gorgeously apparelled, and live delicately, are in kings'
courts."

The world is the seat of excess, sensual delights,
and impenitence, and of all things which are oppo-
site to Christianity. Happy is he who lives at a
distance from it ! It is not absolutely impossible to
be saved therein, because with God all things are
possible, but it is extremely dangerous, and very

408 ST. LUKE.

toilsome, to have the work of our salvation to do in
a place where every thing is contrary thereto. Soli-
tude and the court are set in opposition the one to
the other by Jesus Christ. In the former, piety and
repentance take refuge, to be secure from the wick-
edness of the world : to the latter resort luxury and
pleasure, in order to reign there without control.

" 26. But what went ye out for to see ? A pro-
phet? Yea, I say unto you, and much more than a
prophet. 27. This is he of whom it is written, Be-
hold, I send my messenger* before thy face, which
shall prepare thy way before thee." [* Ft\ Angel.]

It is a very great sight, and most worthy of the
holy curiosity of a Christian, to see a religious man
disengaged from all earthly things, and devoted en-
tirely to God and Christ. In this short description
which Christ here gives of John, he draws the cha-
racter of a holy pastor, and of a perfect director of
souls. 1. He must, like a prophet, be illuminated
of God, replenished with his word, and instructed in
his ways, and in the methods of his conduct. 2. He
must be more than a prophet, and have somewhat
more than light and knowledge in his mind. He
ought to have so lively a faith, as not to see Jesus
Christ only at a distance, but, as it were, even to
touch him, to breathe nothing but him, to be an
image of him in his whole life, and, like John, to
represent him in all his actions. 3. He must have
all the qualities which the Scripture requires in a
pastor, insomuch that it may seem to have spoken of
him. 4. He must be sent by a lawful call and mis-
sion. 5. He must be, as it were, an angel, having
no interest on earth but that of the church, stooping

CHAPTER VII. 409

even down to the earth by his humility and zeal in
the service of souls, and ascending up to heaven by
his prayers, and his love of heavenly things. 6. He
ought to have no other business than to prepare the
way for Jesus Christ in souls, and to count all things
else as nothing. 7. He must learn, even from his
function itself, that souls are to be conducted to Christ
bv degrees, and that this is not the business of a mo-
ment: that he is to instruct them by the word, to
cleanse them by repentance, and to keep them in the
way, before he admits them to the enjoyment of
Christ in the communion, which is only for those
who are well prepared.

*' 28. For I say unto you, Among those that are
born of women there is not a greater prophet than
John the Baptist; but he that is least in the king-
dom of God is greater than he."

There is a very great difference betwixt the saints
of this life and those of the other: a greater still be-
twixt such as have only gifts profitable to others,
namely, gifts of prophecy, of preaching, or of direct-
ing souls ; and those who are united to God by his
love, in whom his grace reigns, and who are rich in
Christian virtues. True greatness consists in God*s
living and reigning in us, and in our being obedient
to his will, and our relying upon his Spirit. That
which proceeds from external gifts, and such as do
not sanctify of themselves, is dangerous; and to de-
sire them, is pride and presumption.

" 29. And all the people that heard him, and the
publicans, justified God, being baptized with the bap-
tism of John."

How happy is a man, when he knows how to value
Vol. II. S 57

410 ST. LUKE.

as he ought the grace of repentance, and to improve
the time of mercy ! It is by repentance, that the
designs of God are accomplished, and that he is most
glorified ; because nothing more fully displays his
goodness in giving up his own interests, his wisdom
in bringing good out of sin itself, which is the greatest
evil, and his almighty power in changing the heart at
his pleasure, and causing man to love and embrace
that which is most contrary to his inclinations. It is
by the works of a true conversion, and not by bare
words, that men express a sincere acknowledgment
for the gift of repentance.

** 30. But the Pharisees and lawyers rejected the
counsel of God against themselves, being not baptized
of him."

The illiterate people, and great sinners, profit
more by the word of God, than the doctors of the
law, and the great pretenders to devotion. Men
frequently, through a false greatness of soul, and a
wicked elevation of mind, despise small things, and
thereby deprive themselves of great ones which are
annexed to them ; as the grace of receiving Christ
was to the reception of John's baptism, which was
designed to prepare them for the other. Religion is
full of these dependencies and connexions betwixt the
least and the greatest things. The humble submit
to them, and are saved ; the proud reject them, and
are lost. God can easily make himself amends in the
way of justice, and repair whatever loss his glory has
sustained by the refusal of his mercy ; but nothing
can repair that person's loss who rejects repentance.

CHAPTER VII. 411

Sect. IV. — Jesus Christ and John rejected hi/ the
Jews.

"31. f And the Lord said, Whereunto then
shall I liken the men of this generation ? and to what
are they like? 32. They are like uir.o children
sitting in the market-place, and calling one to an-
other, and saying, We have piped unto you, and ye
have not danced; we have mourned to you, and ye
have not wept. 33. For John the Baptist came
neither eating hread, nor drinking wine; and ye say,
He hath a devil."

The more God displays his goodness in opening
to men several ways which lead to himself, the more
he discovers the depth of those wounds which sin has
made in their hearts. Charity alone can heal them ;
and these external, means, hy their being ineffectual,
show plainly the necessity there is of a remedy which
may reach the heart, and work powerfully therein.
Obstinacy, and the spirit of contradiction, are the
effect of envy and covetousness. Both Jesus Christ
and John were calumniated ; and who then will com-
plain of being so ? Let us not pretend to satisfy the
world, since they could not do it. The outward
austerity of John is the pattern of a retired life.

" 34. The Son of man is come eating and drink-
ing; and ye say. Behold a gluttonous man, and a
wine-bibber, a friend of publicans and sinners !"

The life of Jesus Christ, common in appearance,
is an emblem of that of priests. Though we con-
sult the fancy of the world never so much, unless we
approve of its conduct, it will never approve of ours.
The part we have to take is, to follow, without any
s 2

412 ST. LUKE.

human respect whatever, that course of life which
God requires of us, and to perform the duties of our
state and caUing, without being at all soUcitous con-
cerning the judgment of men. It is the property of
a Pharisee to take offence at a physician's visiting the
sick, or a pastor's seeking sinners in order to lead
them to Christ : but there are measures to be ob-
served to avoid danger, and to give our neighbour no
just occasion of offence. A clergyman, who either
industriously hunts after plentiful tables, or frequents
them too often, cannot fail of giving it.

"' 35. But Wisdom is justified of all her children."
The different ways of holy men justify the wisdom
of God, It is neither austerity of life, nor liberty in
the use of all things, nor poverty, nor abundance,
which really distinguish the children of God from
those of the world, but charity ^nd concupiscence.
The former, leads to God by all manner of ways ;
the latter, never finds him in any, because it corrupts
all by its malignity.

Sect. V. — The Woman anointing the Feet of Jesus.

" 36. ^ And one of the Pharisees desired him
that he would eat with him. And he went into the
Pharisee's house, and sat down to meat. 37. And,
behold, a woman in the city, which was a sinner,
when she knew that Jesus sat at meat in the Phari-
see's house, brought an alabaster-box of ointment,"

We see in this woman the emblem of a true con-
version. Grace attracts the most desperate sinners,
for the encouragement of such souls as are most
abandoned to sin, and to teach them not to despair
of salvation. The first grace is, to know that there

CHAPTER VII. 413

is a Saviour, who waits for our repentance, and came
for the sake of sinners. The second is, to seek him ;
which is done by prayer and by the desires, which
are, as it were, the feet and wings of the heart. The
third is, not to delay seeking him one moment. The
fourth, to find him by faith. The fifth, to speak to
God and Christ at first, no other way but by the
motions of the heart. And the sixth, to have an
inward shame and confusion, which may make us
despise all that to which we may be exposed in the
sight of men.

" 38. And stood at his feet behind him weeping,
and began to wash his feet with tears, and did wipe
them with the hairs of her head, and kissed his feet,
and anointed them with the ointment."

The seventh grace is, to learn of this penitent, that
the feet of Christ are the happy portion of a truly
converted sinner. The eighth, not to be ashamed,
in any place, or on any occasion, to have recourse to
the mercy of God, and to weep for our sins. The
ninth is, to be convinced, that as we have spared
nothing in the commission of sin, so we ought to
spare nothing in making satisfaction to God. The
tenth is, to be moved with compassion towards the
poor, who are the feet of Christ, and to let them
partake of the good things we have received from
God. To kiss Christ's feet, is to serve and relieve
the poor with respect and love, and vvith such a faith
as causes us to discover and honour Jesus Christ in
them. The eleventh grace is, to submit ourselves
to his ministers, who are likewise his feet in another
sense, because they bring peace and the grace of re-
conciliation to true penitents. The twelfth and last

414 ST. LUKE.

grace is, to make that useful and serviceable to
charity, which before served only to concupiscence.

" 39. Now when the Pharisee, which had bidden
him, saw it, he spake within himself, saying, This
man, if he were a prophet, would have known who
and what manner of woman this is that toucheth him ;
for she is a sinner."

It is one sign of pride to despise sinners, and to
be unable to endure the goodness of God towards
those whom he draws to himself. The proud person
is at the same time cruel and unmerciful towards sin-
ners, and irreligious toward God : he accuses him
of not knowing sinners; and it is he himself who
knows not his God, and removes still farther from
him. I know thee, O Jesus, by thy love to sinners.
Thou knowest them better than they know them-
selves. It is thou who drawest them to thyself,
who inspirest them with confidence to approach thee,
and who givest them a faith full of love, whereby
they touch thee, and are reconciled to thee.

" 40. And Jesus answering, said unto him, Simon,
1 have somewhat to say unto thee. And he saith.
Master, say on."

How lovely is this gentleness of Christ ! How
fine a pattern is it to imitate, when we would reclaim
or instruct any one. Courteousness is so far from
being contrary to holiness, that it is an effect of it.
We do not become barbarians in becoming Chris-
tians. We must learn to reconcile fidelity in the
performance of our duty, with that civility and oblig-
ing carriage which we owe our neighbour. We
cannot possibly better requite hospitality, nor acknow-
ledge our obligations to our neighbour in a better

CHAPTER VII. 415

manner, than by giving him the wholesome advice
whereof he stands in need, and assisting him in the
attainment of salvation.

" 41. There was a certain creditor which had two
debtors; the one owed five hundred pence, and the
other fifty. 42. And when they had nothing to
pay, he frankly forgave them both. Tell me there-
fore, which of them will love him most ?"

Miserable is he who loves not God, after having
received from him many benefits, and the pardon of
many sins ! How much more does a Jew owe to
God, who has wrought so many wonders for him,
than a heathen, who has received nothing but the
gifts of nature ? But how much more, without com-
parison, does a Christian owe than a Jew, an orthodox
person than a heretic, and a man particularly called
to the service of God, than one abandoned to the
torrent of the world ? We always owe a vast debt
to God, whether he shows his mercy either in par-
doning our sins, or in preventing them.

" 43. Simon answered and said, I suppose that
he to whom he forgave most. And he said unto
him. Thou hast rightly judged,"

The greatness of God's mercy towards us is tiie
measure of our love towards him : but what possible
return can we make for a mercy which is infinite,
with a heart so small and narrow as our own ? Our
ignorance of what God has forgiven us, either in par-
doning or preventing, and the knowledge we have of
the corruption of our heart, are sufficient to convince
us, that we are those to whom he has forgiven most.
There are two graces which are necessary above all
others to a penitent : The first, to have a sight and

416 ST. LUKE.

sense of what he owes to God ; the second, to judge
rightly of it. Grant us, Lord, a third, in enlarging
our heart by a most grateful love, and such as may
be, in some measure, worthy of thy mercies.

" 44. And he turned to the woman, and said unto
Simon, Seest thou this woman ? I entered into thine
house, thou gavest me no water for my feet : but she
hath washed my feet with tears, and wiped them with
the hairs of her head."

Let us be so far from making within ourselves
proud comparisons, in order to exalt ourselves above
great sinners, as rather to make such as may serve to
humble us, by comparing our own infidelities with the
good which we see in others. God alone knows the
worth of a soul in his own sight, and at what rate
it ought to be valued. Men lose all by vanity, they
regain all by humility; and even the very sins of
penitents may be of use to them to this purpose by
the grace of Christ. It is at his feet that this mira-
cle is wrought; it is there that we must submit and
humble whatever seems best and loftiest in ourselves.

" 45. Thou gavest me no kiss: but this woman,
since the time I came in, hath not ceased to kiss my
feet."

A penitent should never cease to kiss the feet of
Christ by a lively faith, and to make some return
for his charity, by loving him in the poor, and in the
lowest members of his mystical body.

" 46. My head with oil thou didst not anoint :
but this woman hath anointed my feet with ointment.'*

God speaks in behalf of that person who silently
suffers the envy and^contradiction of the world, which
are one part of mortification. A deficiency in works,

CHAPTER VII. 417

is a certain proof of a defect in love. Let us pour
on Jesus the oil of works of mercy in serving his
members, if we desire his mercy to be poured upon
ourselves. Spiritual works of mercy, in order to the
salvation of the soul, which is the main business,
penetrate like oil, and reach the heart : those which
relate to the body, are like a perfume or fragrant
ointment, which diffuses its sweet odour in the church
by edification and good example.

" 47. Wherefore, I say unto thee, Her sins,
which are many, are forgiven ; for she loved much :
but to whom little is forgiven, the same loveth little."

There is no saving mercy where there is no love
of God: but great is the mercy where men love
much. Nothing more inflames the heart of a peni-
tent towards God, than the consideration of those
sins from which he has washed him in the blood of
his Son, and of those from which he has preserved
him in changing his heart by his grace. He who
thinks, that less love is due from him, because he
has sinned less, little understands the nature of sin,
or of that mercy which preserves us from it, or the
wickedness of which, without that mercy, man is
capable by reason of his corruption.

" 48. And he said unto her, Thy sins are for-
given."

Happy that person, to whom God speaks these
words, so as to reach the bottom of his heart : for
God at the same time performs what he says. These
dispositions. Lord, are not less thy work, than the
forgiveness of sin itself. Do thou therefore work
them in our hearts. Do thou thyself dispose and
prepare us for this by thy other gifts,
s 3

418 ST. LUKE.

" 49. And they that sat at meat with him began
to say within themselves, Who is this that forgiveth
sins also ?"

Heretics say the same thing to the church, which
these Jews did to her Lord, when they will not ac-
knowledge the power he has left her to forgive sins.
It is He in her, and she by Him, who absolves, as
well as baptizes. He who believes the latter, ought
likewise to believe the former ; since it is the same
person who has declared both. Let us often exer-
cise our faith upon this comfortable truth. Let us
take care, not to say within ourselves that which
heretics speak aloud. Though men sit with Christ
at the table of the church, they may, notwithstanding,
sometimes have suggestions of infidelity : they must
resist them by faith.

" 50. And he said to the woman, Thy faith hath
saved thee : go in peace."

Faith produces righteousness, and righteousness
gives peace. Faith is never alone in a heart; and
it is very lively there, vvhen it causes a man to seek
Christ, to adhere to him, and humble himself at his
feet, drawing from his eyes tears of repentance, and
disposing him to give all to God, and to his neigh-
bour for God's sake. How solid and substantial is
peace, when it is the fruit of such a repentance !
A good pastor ought to nourish this peace in those
who are once thoroughly converted. Confidence is
always good, when it is regulated by faith.

CHAPTER VIII. 419

CHAPTER VIII.

Sect. I. — The Parable of the Sower,

" 1, And it came to pass afterward, that he went
throughout every city and village, preaching and
showing the glad tidings of the kingdom of God
and the twelve were with him."

The zeal, vigilance, and charity of Christ, are the
pattern of a bishop in the visitation of his diocess,
accompanied with his evangelical labourers, and teach-
ing his people in person. If he cannot exactly imi-
tate so great a simplicity, poverty, and toil, yet he
ought at least to come as near them as possible, and
to cut off all excess, pomp, and ostentation, and to
spare others all superfluous and needless expense.
Let us take great care to avoid, as much as possible,
worldly equipage and retinue, while we are labouring
to advance the kingdom of God : to do otherwise, is
to estabhsh that which we would destroy, and to de-
stroy that which we would establish.

" 2. And certain women, which had been healed
of evil spirits and infirmities, Mary called Magda-
lene, out of whom went seven devils, 3. And Jo-
anna the wife of Chuza, Herod's steward, and Su-
sanna, and many others, which ministered unto him
of their substance."

Jesus receives these assistances and ministrations,

1. To honour poverty, by subjecting himself thereto.

2. To humble himself, in receiving from his creatures.

3. That he may depend upon the providence of his
Father. 4>. To make way for the gratitude and

420 ST. LUKE.

charity of those he had healed. And, 5. That he
may not be burdensome to those to whom he goes to
preach. It has, in all ages, been the proper lot of
pious ladies to labour in establishing the kingdom of
God, by the exercise of charity towards the minis-
ters of Christ, and towards the poor. These women
carry about with them living proofs of the mission
and charity of Christ, having been miraculously
healed by him. In tliis travelling church, he gives
us a representation of his church on earth, wherein
the ministry of the truth and that of charity ought
to be inseparable.

" 4. ^ And when much people were gathered to-
gether, and were come to him out of every city, he
spake by a parable :"

Men run to Christ as to a new spectacle ; and he
makes use of their curiosity to draw to him his elect.
He chooses out a little good ground, made such by his
grace, from amidst a large quantity full of stones and
thorns, exposed to birds who prey upon it, and to
men who trample it under their feet. A good pas-
tor ought to be such as Christ. He must sow the
word in all places, to the end it may fall upon some,
in which it will spring up, and bear eternal fruit.

" 5. A sower went out to sow his seed : and as
he sowed, some fell by the way-side ; and it was
trodden down, and the fowls of the air devoured it."

See here what a heart is, which either despises or
neglects the word of God, and thereby renders inef-
fectual all the light, desires, and inclinations to good,
which he has sown in it. This is one of the most
common faults of the world, wherein the love of
earthly things is, as it were, the feet which treads

CHAPTER VIII. 421

down the seed ; and the love of glory as the fowls
which devour it. In vain do men flatter themselves,
as if they were not of the world, if they love it and
seek its conversation : this is to be by the way-side,
though not to be in it. Whoever loves the world,
will never retain the word of God in his heart.

" 6. And some fell upon a rock ; and as soon as
it was sprung up, it withered away, because it lacked
moisture."

What man, when he considers his own hardness
and insensibility, has not reason to fear that he has a
heart of stone as to the things of God? The tears
of repentance are that wholesome moisture which
nourishes the love of God's word, and of the truth,
and which keeps the heart from growing hard, and
the seed sprung up from withering away. Lord, my
heart is in thy sight like land where there is no water :
let the rain of thy grace descend upon it, and cause
this fountain of the tears of true repentance to spring
up therein.

" 7. And some fell among thorns ; and the thorns
sprang up with it, and choked it."

How can the love of evangelical truths possibly
subsist in a heart full of the thorns of worldly lusts ?
Fear lest thy own is such. How oft are we deceived
in this matter, when we see the love of God's word,
good desires, and even good works, subsist for some
time together with vanity, ambition, luxury, and other
lusts, and even grow up together with them ! Sooner
or later the thorns will choke the seed, if they be not
plucked up in time.

** 8. And other fell on good ground, and sprang
up, and bare fruit an hundred fold. And when he

422 ST. LUKE,

had said these things, he cried, He that hath ears to
hear, let hira hear."

The fruit shows plainly whether we belong to the
good ground. But let us tremble, when we see so
little which is good, in comparison of the rest. All
that which bears fruit does not preserve it to matu-
rity. The wind of temptation blows down abun-
dance of it ; the worm of pride and of riches devours
a great quantity; and the rottenness of unclean plea-
sures destroys as much. How little good grain, O
Lord, is carried into thy celestial granaries ! Vouch-
safe to cause me to become part of thy wheat.

" 9, f And his disciples asked him, saying. What
might this parable be? 10. And he said. Unto you
it is given to know the mysteries of the kingdom of
God : but to others in parables ; that seeing they
might not see, and hearing they might not under-
stand."

The understanding of the Scriptures and mys-
teries is not given to all. It must be humbly begged
of Him who is the Author and sovereign Dispenser
thereof. No man has any reason to complain of
God, who is the master of the secrets of his own
kingdom ; but those to whom he communicates them,
have abundant reason to adore and acknowledge in
themselves the mercy which they never deserved.
Hear and study the Scriptures ; in them all religion
is to be found, all the conduct of God, all the mys-
teries of Christ, and whatever passes in the formation
and government of his church. They are an ado-
rable mixture of clearness and obscurity, which en-
lightens and humbles the children of God, and bUnds
and hardens those of this world : but the light pro-

CHAPTER VIII. 423

ceeds from God, and the blindness from the crea-
ture.

Sect. II. — The Explication of the Parable.

"11.^ Now the parable is this : The seed is the
word of God. 12. Those by the way-side are they
that hear; then cometh the devil, and taketh away
the word out of their hearts, lest they should believe
and be saved."

The power of the devil over the hearts of the
children of the world, is greater than it is imagined,
and is not sufficiently dreaded. The number, diver-
sity, and incumbrance of the affairs of the world ; the
continual motion and hurry in which worldly men are ;
that chain of employments, which to appearance are
neither good nor bad, and of new designs which suc-
ceed one another ; and that circle of pleasures, amuse-
ments, and vanities : these are the things wherein that
art and policy consists which the devil uses, in order
to render the word, good thoughts, and good desires
fruitless, and to take away God's seed out of their
hearts and minds.

" 13. They on the rock are they, which, when
they hear, receive the word with joy; and these have
no root, which for a while believe, and in time of
temptation fall away."

Temptation makes it evidently appear whether we
are really the servants of God. When the root of
charity is wanting, the word of God can do but little
in the heart, and that little is not lasting. Good in-
clinations and piety frequently continue, on no other
account but only because nothing opposes them, and
because the darling passion of the heart is not con-

424 ST. LUKE.

tradicted; but all disappears when once we are threat-
ened with the loss of that which we love more than
God, without being sensible of" it. Let us take great
care not to defer, till the time of temptation and trial,
the necessary work of subduing and rooting out of
our hearts whatever may hinder the truths of salva-
tion from entering in and fixing there. They grow
hard by evil habits; we must labour to weaken and
conquer these, if we desire the seed should take root
in those, and remain secure in times of storms and
tempest.

" 14. And that which fell among thorns are they,
which, when they have heard, go forth, and are
choked with cares, and riches, and pleasures of this
life, and bring no fruit to perfection."

Riches and pleasures are the thorns of life; they
choke all good desires whatever which are in the
heart. There are three sorts of persons in whom
Christian truths become unfruitful, through engage-
ments which succeed either a good education, or a
regular way of life, or retirement. 1. A young per-
son of quality, who goes forth from under the care of
a father, a mother, a prudent tutor, or a Christian
preceptor; and enters into the world, into offices of
state, into designs of establishing himself, &c. which
make him forget all. 2. A man who quits a private
life, to give himself up entirely to trade, to business,
and to the desire of riches. 3. One who passes from
the holy repose of retirement, to a soft, idle, and ef-
feminate life, and seeks nothing but his own ease.
Let every man examine and judge himself.

" 15. But that on the good ground are they, which
in an honest and good heart, having heard the word,
keep it, and bring forth fruit with patience."

CHAPTER VIII. 425

To receive the seed of the word, to keep it in the
heart, and to bring forth fruit, are three different
gifts of God, which we must beg of him ; but the
chief gift of all is the good and perfect heart. The
good heart, which is fit to love, receive, retain, and
practise the law and word of God, is that which has
not these three bad qualities above-mentioned, and
in which charity is stronger than concupiscence.
There are three kinds of patience which are neces-
sary for the elect, in order to bring forth fruit worthy
of heaven. The patience or perseverance of prayer,
necessary to keep and preserve the seed, in expecta-
tion of God's proper time and season ; the patience
of Christian perseverance, in bringing forth fruit to
the end without being tired ; and the patience of re-
sistance and suffering in trials and persecutions, either
internal from evil habits, or external from the hands
of men. What, then, must we always pray, always
labour, and always contend ? This is the portion of
the elect, the fruit of the divine word in their heart,
and the continual exercise of their patience.

Sect. III. — The Candle upon a Candlestick, Who-
ever hathi shall have more. Christ's Mother and
Brethren,

** 16. 5[ No man, when he hath lighted a candle,
covereth it with a vessel, or putteth it under a bed ;
but setleth it on a candlestick, that they which enter
in may see the light."

It is a matter, not merely of counsel, but of duty
and obligation, that we should not possess graces,
light, and talents, to no purpose. It is still a greater
piece of infidelity, to hold the truth in captivity to

426 ST. LUKE.

unrighteousness, and to the love of temporal conve-
niences. It is not sufficient to salvation, for a man
to believe in his heart the truth of the gospel, he
must make profession of it, and not be ashamed to
give testimony thereto. Neither is it sufficient for
him even to have been justified by faith and charity,
but he must perform the works of them, and edify
the church, and those who desire to enter into it.

" 17. For nothing is secret, that shall not be made
manifest ; neither any thing hid, that shall not be
known and come abroad."

Well and good men may disguise their irregular
intentions to themselves and others : they will one
day appear manifest to the eyes of the whole universe.
We hide ourselves from men for the short moment
of this life ; we thereby avoid little troubles and
inconveniences, and enjoy some small conveniences
and advantages from the favour of the great, which
passes away like a shadow : but when this shadow is
vanished, then the light of the great day, which will
make every thing manifest — truth which will judge
every thing, and justice which will punish every thing
and for ever, shall make unrighteousness evidently
known, and overwhelm the cowardly and hypocri-
tical.

" 18. Take heed therefore how ye hear : for
whosoever hath, to him shall be given ; and whoso-
ever hath not, from him shall be taken even that
which he seemeth to have."

Whoever improves the grace he has received, re-
ceives abundantly more. What person is there, who,
either opening the gospel, or receiving from the mouth
of pastors and preachers the seed and light of God's

CHAPTER VIII. 427

word, seriously reflects and considers how he ought to
read or hear it ; what use he is obHged to make of it ;
what account will be demanded of every truth ; what
reward God has decreed to the faithful use of it, and
what punishment both to the abuse and to the making
no use at all thereof? A man has properly nothing
at all, when he has neither the knowledge of the
Scriptures, nor the gifts which should be instrumen-
tal thereto, in such a manner as is profitable to sal-
vation. Very often, even in this life, all is taken
away, as a punishment of infidelity, ingratitude, and
the abuse of God's gifts ; and the light is turned into
darkness.

" 19. il Then came to him his mother and his
brethren, and could not come at him for the press.
20. And it was told him by certain which said. Thy
mother and thy brethren stand without, desiring to
see thee."

He who has an ardent love for Christ, cannot be
long absent from him. Whatever private conversa-
tions the blessed Virgin might have with her Son,
this earnest desire to hear from his mouth the word
of God, and to see him exercise the public functions
of his ministry, was very commendable. To go to
hear those whom God fills with his holy Spirit, that
they may preach his truths worthily, is a respect and
honour which we owe to his mission, his word, his
goodness, and his designs. If ever curiosity were
holy and allowable, it was this of desiring to hear the
word made man, speak to men with all the knowledge
and power of God. Had we but a lively faith, we
should find the same advantage in his word.

"21. And he answered and said unto them. My

428 ST. LUKE.

mother and my brethren are these which hear the
word of God, and do it."

An ecclesiastical person, a Christian, ought to for-
get every body, and even his relations, when the ser-
vice of God is in question. Faith and charity are
the things which unite us closely to him, by causing
us to adhere to his word and truth. Christ does not
despise his mother, but only shows us upon what
account she is most to be esteemed ; namely, on the
account of her constant attention to divine truth, of
her faithfulness in making all the use of it which was
required of her, and of that union of grace and love
which she had with his sacred humanity, not so much
because she had given it him, as because the Son of
God had made it his own, by causing it to subsist in
his divine person. Let us leaTn of her, to love Christ
in such a way as is worthy of him, and never to apply
ourselves to holy tilings but after a holy manner.

Sect. IV. — The Tempest appeased.

" 22. 51 Now it came to pass on a certain day,
that he went into a ship with his disciples: and he
said unto them, Let us go over unto the other side
of the lake. And they launched forth. 23. But
as they sailed, he fell asleep : and there came down
a storm of wind on the lake; and they were filled with
water, and were in jeopardy,"

The present life is but, as it were, a passage from
one shore to another — from time to eternity. The
world is the lake over which we must pass, the storm
of wind is temptation, and the water with which the
bark is filled, is that corruption which slides insen-
sibly into the heart by the senses. Christ is asleep in

CHAPTER VIII. 429

respect of us, when he suffers us to be tempted, when
negligence causes our faith and vigilance to slumber,
and the fervency of prayer begins to abate. If we
do not see what the dangers of this hfe are, because
they are not always sensible, let us but open the eyes
of our faith, and we shall behold them with horror.
Christ seems not to watch over us in the time of
temptation, and as if he permitted all to the devil ;
but he sees and governs all things with a sovereign
knowledge and wisdom.

'* 24. And they came to him, and awoke him,
saying, Master, Master, we perish ! Then he arose,
and rebuked the wind and the raging of the water;
and they ceased, and there was a calm."

Let us but awake Christ by prayer, when the storm
arises; and the calm will be immediately restored to
our heart. Let us make prayer familiar to us; for
without his grace we are in danger of perishing every
moment. When we liave Jesus Christ at the bot-
tom of our heart, we have reason to hope that temp-
tations will be no more than trials, and that they will
only serve to awaken our faith, to render us more
watchful in prayer, and to make the almighty power
of his grace manifest in us. The illustrious manner
in which it shows itself in this miracle, is an emblem
of that which grace performs in gaining the victory
over temptations. It is to prayer that God joins these
Wonderful effects.

'* 25. And he said unto them. Where is your faith?
And they, being afraid, wondered, saying one to ano-
ther. What manner of man is this ! for he command-
eth even the winds and water, and they obey him."

In temptation our faith is frequently asleep, and

430 ST. LUKE.

we imagine it is Christ who is so. Vouchsafe, O
Jesus, often to repeat this wholesome reproof at the
bottom of my heart; but do it in such a manner as
may fill me with a holy dread, and an admiration of
faith, at the sight of thy conduct towards thy elect,
and towards thy church. He who has made her tri-
umph over so many persecutors, is always with her
to defend her. Even creatures the most insensible
are subject to him. The greater proportion and de-
pendency there is betwixt the sovereign and the cre-
ated reason, betwixt the unchangeable and all-power-
ful will, and the weak and changeable will of man,
the more ought we to believe that God can act upon
this as sovereign Lord, and as God, without doing
violence to its nature, or injuring its liberty, but, on
the contrary, healing and perfecting both, by the
communication of his supreme reason and his divine
liberty.

Sect. V. — The Legion of Devils cast out, Th^
Swine drowned,,

" 26. f And they arrived at the country of the
Gadarenes, which is over against Galilee. 27. And
when he went forth to land, there met him out of the
city a certain man which had devils long time, and
ware no clothes, neither abode in any house, but in
the tombs."

A soul possessed with the sin of uncleanness is,
without comparison, a more horrid spectacle than this
to the eyes of faith. The effects of this possession
are these : — 1st, It renders the heart a slave to sin
and the devil, in a more servile, shameful, grievous,
and insuperable manner. 2d, It strips a man of all

CHAPTER VIII. 431

the divine gifts, and of all modesty. 3d, It causes
him to wander and run about after the creatures,
and to fly from his own heart, which is his house, and
the proper place of his retirement. 4th, It changes
this house, which ought to be holy, and to be the
temple of the Holy Ghost, into a stinking sepulchre,
full of infection. My God, suflPer not this change.
Lord, preserve those from corruption who make but
one body with thyself I O Holy Spirit, defend thy
temple from this profanation !

" 28. When he saw Jesus, he cried out, and fell
down before him, and with a loud voice said. What
have I to do with thee, Jesus, thou Son of God most
high ? I beseech thee, torment me not."

The 5th eflPect of the sin of uncleanness in one
possessed with it, is, that it causes him to look upon
Christ, who is purity itself, as a mortal enemy. The
6th effect is, that it renders all converse and inter-
course with Christ insupportable to him; and in-
clines him to make, if possible, even that of religion
subservient to his brutal passion. What union is
there not betwixt the head and the members, and
what conformity ought there not to be answerable
to this union ? But what separation, what disparity
does not the sin of impurity cause? The 7th effect
of the passion of an unchaste person is, that it causes
him both to fear lest God should come and disturb
the bad peace of his conscience with some remorse,
and audaciously to accuse him of injustice, when he
would take him off from his impure life. Lord, were
I ever to be so miserable, hearken not to the com-
plaints or desires of my corrupt heart, but to the
voice of thy own mercy. Torment me, and shake

432 ST. LUKE.

the bed of my criminal repose, until thou hast tho-
roughly awakened me !

** 29. (For he had commanded the unclean spirit
to come out of the man. For oftentimes it had caught
him : and he was kept bound with chains, and in
fetters ; and he brake the bands, and was driven of
the devil into the wilderness.)'*

The 8th effect of the sin of impurity is, that it
makes the unchaste person afraid lest God should
convert him too soon. The 9lh, that it causes him
to violate all laws, to despise all admonitions, and to
harden himself against all manner of threatenings.
The 10th effect of this vice is, that it is the source
of all sorts of temptations. The sinner is free only
as to evil, without the grace of his Redeemer and
Deliverer. This alone renders him free to do good,
by breaking the chains which he has made of his own
will. A sinner who flies from the presence of his
God, and from his own heart, who is free from right-
eousness, and a slave to sin and the devil, whither
is he not driven ? The region of heresy and sin is
a most frightful wilderness, without water, without
shelter, and without any path whereby to return out
of it. We must inevitably perish therein, O Jesus,
unless thou thyself vouchsafest to come to seek us,
and to lead us back into the ways of thy truth and
righteousness !

** 30. And Jesus asked him," saying, What is thy
name? And he said, Legion: because many devils
were entered into him."

The 11th effect of this sin is, that it is always
accompanied with many others. An unchaste per-
son is fastened to sin by all the powers of his soul,

CHAPTER VIII. 433

and all the senses of his body. How many devils
have we not to fear ! The devil of wicked thoughts,
in the mind; that of filthy representations, in the
fancy ; that of unchaste desires, in the heart ; that of
curiosity, in the ears ; that of impudence, in the coun-
tenance; of wandering glances, in the eyes; and a
whole legion upon the tongue, &c. O Jesus, who
can deliver me from these furious enemies of my sal-
vation, if I am abandoned by thee !

" 31. And they besought him that he would not
command them to go out into the deep."

The 12th effect of the passion of the unclean per-
son is, that it causes him to frame a thousand differ-
ent desires and unjust prayers, and even to wish that
God himself was not just, that so his irregularities
might go unpunished. The devil is permitted to be
in the air and upon the earth, on purpose to exercise
the elect, and to reap his harvest of the wicked, until
the time of Christ's coming to reap his at the last
judgment. He dreads hell, not so much because it
is the place of his punishment, as because he can find
none to tempt there, all there being his own already.
The devil is afraid of hell ; and yet there are men
who either fear it not at all, or, at most, only like
the devils, with a servile and slavish fear. If these
persons never attain to a filial fear, what can they
expect but the portion of devils ?

*' 32. And there was there an herd of many swine
feeding on the mountain : and they besought him
that he would suffer them to enter into them. And
he suffered them."

The 13th effect of impurity in a heart possessed
therewith is, that it causes it continually to seek new
Vol. II. T 57

434 ST. LUKE.

objects to satisfy its passion, and to abandon itself to
every tiling which is most detestable therein. This
forced humiliation and suppliant condition of the devil
show us plainly, that he is but a slave, and can do
nothing by himself. How great is the infidelity of
those who dread his power ! How foolish and sacri-
legious is their confidence, who consult hira, who
trust to his promises, and expect from him that assis-
tance and wealth which he is not able to give them !
He is only then to be feared, when a man does not
fear sin. He is the hope of none but the desperate.
'' 33. Then went the devils out of the man, and
entered into the swine: and the herd ran violently
down a steep place into the lake, and were choked."
The I4th effect of impurity is, that the unchaste
person meets with his punishment even in the grati-
fication of his desires, and perishes miserably with
the accomplices of his passion. There is not a more
dreadful sign of the wrath of God, than when he
abandons the sinner to his lusts, and permits him to
find means of satisfying them. His satisfaction lasts
but for a moment. The devils who enter into the
swine, are an emblem of those persons who seek all
their happiness in sensual pleasures, and shorten their
days by those very pleasures, which plunge them the
sooner into eternal misery.

" 34. When they that fed them saw what was
done, they fled, and went and told it in the city and
in the country. 35. Then they went out to see
what was done; and came to Jesus, and found the
man, out of whom the devils were departed, sitting
at the feet of Jesus, clothed, and in his right mind:
and they were afraid. 36. They also which saw it

CHAPTER VIII. 435

told them by what means he that was possessed of
the devils was healed."

The 15th effect of this vice is, that it takes away
all good sense and reason, stupifies a man, and makes
him become as it were a brute. The I6th and last
effect is, that nothing but a miracle can recover him
from tliis sinful habit. If Christ has not wrought
one upon thee by a mercy of deliverance and cure,
he has done it at least by a mercy of prevention ; and
even that prevention could not be effected, but by
delivering and curing the will. A person possessed
is a spectacle of horror to men, and his deliverance
a subject of admiration : and the unchaste person, of
whom the other is only a figure, is often esteemed,
caressed, and envied under his miserable possession ;
and on the contrary despised, avoided, and ridiculed
by the world, as soon as ever God has delivered him.
O judgment of the world ! O corruption of man's
heart !

" 37. 1[ Then the whole multitude of the country
of the Gadarenes round about besought him to de-
part from them : for they were taken with great fear.
And he went up into the ship, and returned back
again."

The knowledge of Jesus Christ, and the love of
salvation, cannot long subsist together with the love
of pleasures, and with an affection for temporal pos-
sessions, and the ease of this present life. Little
does he know the value of a Saviour or of salvation,
who chooses rather to be rich without Christ, than to
be poor with him. The carnal man willingly re-
nounces him, in order to enjoy that which he loves.
Men will not understand, that it is a happiness to be
T 2

436 ST. LUKE.

deprived of the objects of their desires, and delivered
from the occasions of sin. In vain does God work
miracle upon miracle to disengage us from them ;
there must be one wrought upon the heart itself to
break its chains. Blind and senseless wretches, to
be afraid of their Deliverer, even after he had deliv-
ered them from a legion of devils in the person of
their countryman ! Terrible is the judgment upon
sinners, when God hears their prayers, as he does
this of the devil. Vouchsafe to continue with me,
O Lord, and hearken not to the irregular desires of
my heart !

" 38. Now the man, out of whom the devils were
departed, besought him that he might be with him :
but Jesus sent him away, saying,"

He who has passed his life in uncleanness, ought
not to think of following Christ in the company of
the apostles, that is, in the priesthood. It is a sort
of irregular and mistaken devotion, for a man to be
made a priest upon no other view but that of with-
drawing himself from vice and disorder, and of avoid-
ing the occasions of sin. Bishops and priests ought
to be penitents, 1. As being subject to the sins and
infirmities of the righteous. 2. In order to prevent
sins of another nature, and to suppress the principle
and cause of them, which they carry within them-
selves. 3. On the account of the sins of their peo-
ple and of the whole church, after the example of
Christ. — But the state of priesthood and episcopacy
is a state of holiness, and not of penance.

" 39. Return to thine own house, and show how
great things God hath done unto thee. And he
went his way, and published throughout the whole
city how great things Jesus had done unto him."

CHAPTER VIII. 437

He who is cured of the vice of uncleanness, ought,
1. To live retired, either in his own house, or else-
where, according to his state and ability, that he may
there seriously consider the great things God hath
done unto him, and the mysteries which Christ has
accomplished for all sinners, and reflect with grati-
tude on the graces he received in order to his own
conversion. 2. He ought to offer up continual
thanksgivings to God. 3. To make amends for the
scandal he has given. And, 4. To publish the mercy
of God, when he comes abroad into the world. — We
ought not to make the least difficulty of acknow-
ledging our own misery, when the glory of God is
concerned ; and of publishing his mercy, when the
edification of our neighbour depends upon it.

" 40. And it came to pass, that, when Jesus was
returned, the people gladly received him : for they
were all waiting for him."

Jesus Christ brings joy and gladness to a heart
which has long expected and waited for him. The
vicissitudes of devotion and coldness in a soul, cause
it to set a greater value upon the assistance of grace.
God sometimes suffers men to desire and expect him
a long time, that he may find their hearts better dis-
posed and prepared to receive him. It is a great
matter to know how to expect God as we ought, and
to wait his proper time without remissness and grow-
ing cold.

Sect. VI. — The daughter of Jairus raised. The
bloody issue healed.

" 41. if And, behold, there came a man named
Jairus, and he was a ruler of the synagogue ; and he

438 ST, LUKE.

fell down at Jesus' feet, and besought him that he
would come into his house: 42. For he had one
only daughter, about twelve years of age, and she
lay a dying."

Whenever we perceive our souls begin to grow
weak in piety, to faint in the performance of our
duty, or to be ready to fall through the violence of
any temptation, our only way is, to humble ourselves,
to have recourse to Christ, and to invite and beseech
him by an humble and fervent prayer, that he would
vouchsafe to come by his grace into the house of our
heart. The generality of persons, either hazard or
neglect the salvation of their souls, as if each of
them had several, and might venture one. We have
each of us but one only soul : we must love it ex-
clusively of all things else, and fear its loss as that
which is irrecoverable ; we must be greatly concerned
for it under all occasions of sin, which is its death ;
and often in its behalf fall down at Jesus' feet, who
is its only physician.

" — (But as he went the people thronged him.
43. 51 And a woman, having an issue of blood twelve
years, which had spent all her living upon physicians,
neither could be healed of any,"

Remission of sins is granted only whilst we are
in the way, that is, during the time of this life.
Concupiscence is a shameful, inveterate, and conti-
nual disease, which proceeds from original sin, and is
incurable, and not to be healed by any but Jesus
Christ. The law, philosophy, confidence in our own
strength, and the presumption of free-will, do but
inflame and increase it. Happy are we notwith-
standing, if, after having experienced the insufficiency

CHAPTER VIII. 439

of human, natural, and external remedies, we are
truly humbled, and fully convinced, that thy grace,
O Jesus, is the only remedy for the diseases of the
soul, and the sickness of concupiscence.

" 44. Came behind him, and touched the border
of his garment: and immediately her issue of blood
stanched."

In order to be cured, we must, I. Approach Christ
by a belief of his power and goodness, and of the
necessity of his healing grace. 2. We must think
ourselves unworthy to appear in his presence, and to
be looked upon by him. 3. We must cast ourselves
at his feet, and there pour out our heart in prayer.
4. We must adore his sacred humanity, as the source
of our own sr.nctiScation. 5. We must unite our-
selves to him by partaking of his mysteries, the spirit
and virtue of which are to purify our souls, humbly
desiring him to apply them to us. 6. We must take
care to honour his divine word, to render it familiar
to us, and to put it in practice.

'* 45. And Jesus said. Who touched me ? When
all denied, Peter, and they that were with him, said,
Master, the multitude throng thee, and press thee,
and sayest thou, Who touched me?"

Abundance of Christians, as it were, press upon
Jesus Christ in hearing his word, receiving the sac-
rament, and performing the outward part of religion ;
but few touch him by a lively faith, by a true Chris-
tian life, by the prayer of cliarity, and by the medi-
tation, love, and imitation of his mysteries. Those
numerous assemblies and multitudes of people, who
fill the churches, and make the crowd at sermons,
and yet cease not to go on in their usual course, in

440 ST. LUKE.

following the world and their own passions, throng
and press Christ, but do not touch him.

" 46. And Jesus said, Somebody hath touched
me : for I perceive that virtue is gone out of me."

There is not so much as one good thought or in-
clination but what proceeds from Christ, and is an
emanation from that fulness of grace and truth which
is in him. God and Christ know in themselves the
good which we do, because it is God who produces
it in us by Jesus Christ : God by Christ, by his
merits, by his Spirit, by his sacred humanity, as the
instrument of the Divinity in all the works of sancti-
fication, and in whatever has any relation thereto,
particularly miracles. What virtue would there not
stream forth from this fire of love to inflame our
heart, when we possess it by the holy eucharist, had
we but the heart of this poor woman ; an humble
heart, more to be desired by far than the most pre-
cious thing in the world !

" 47. And when the woman saw that she was not
hid, she came trembling, and, falling down before
him, she declared unto him before all the people for
what cause she had touched him, and how she was
healed immediately."

Humility, simplicity, acknowledgment, and con-
fusion, when we reflect upon the gifts we have re-
ceived of God, are the faithful guardians of grace,
which we ought to imitate in this poor woman. It
is a sign that this grace has penetrated very deep
into the heart, when we begin to be ashamed and
confounded at the sight of our own unworthiness.
How far is this disposition, both from the insensi-
bility of those who receive the blessings of God with-

CHAPTER VIII. 441

out being in the least afFected with them, and from
the ingratitude of those who look upon them as a debt !

" 48. And he said unto her, Daughter, be of
good comfort : thy faith hath made thee whole ; go
in peace.")

There is no inward peace, but only by the cure
of our lusts ; no cure but by the grace of Christ ; and
no grace but by faith, which is the first of all. Christ
frequently praises faith, not with design to oppose it
to good works, but to show that it is the fountain of
them, and to take the Jews off from their confidence
in the works of the law and in their own righteous-
ness. Do thou, O Jesus, give, preserve, increase,
perfect, and consummate in us this principle of true
righteousness and of every good work ! thou, who art
the Author and Finisher of faith.

" 49. 5[ While he yet spake, there coraeth one
from the ruler of the synagogue's house, saying to
him, Thy daughter is dead ; trouble not the Master."

It is usual for faith to find itself tempted and
weakened by flesh and blood, when it is at the very
point of receiving that which it desires. Those
whom the devil cannot ruin by a confidence in them-
selves, he endeavours with all his might to ruin by
taking from them their confidence in God and Christ.
In losing this confidence, they lose the very soul of
prayer; and in losing that, they lose all. Let us on
no account be afraid to importune God with the ear-
nestness of prayer : it is this importunity which he
requires; in this consists the perseverance of prayer,
to which every thing is promised.

" 50. But when Jesus heard it, he answered him,
t3

442 ST. LUKE.

saying, Fear not : believe only, and she shall be
made whole."

The word of God nourishes and strengthens faith,
and faith supports prayer under all occasions of dis-
couragement : but this threefold knot is tied only by
the grace of him who gives it to whom he pleases.
God would have us prepare ourselves for the recep-
tion of his mercy by confidence and faith ; but even
this faith and confidence, and all preparation for his
mercy, are no other than so many gifts of this very
mercy itself. No human impotency, no natural im-
possibility whatever, ought to discourage us; because
it is neither from man nor from nature that our sal-
vation is to come, but from the almighty will of God.
" 51. And when he came into the house, he suf-
fered no man to go in, save Peter, and James, and
John, and the father and the mother of the maiden."
A man ought to have abundance of discretion, to
know when to discover and when to conceal the works
of God.

" 52. And all wept, and bewailed her : but he
said. Weep not ; she is not dead, but sleepeth."

How little faith do we generally show in affliction,
and on the death of our relations ! We weep and
bewail them most commonly, either out of ceremony
or interest : whereas we ought either to weep through
faith, in casting our eyes upon sin, which is the cause
of death ; or to rejoice through faith, in considering
that the dead are delivered from sin, and from con-
cupiscence, the source of it. Death, considered as
an accident of nature, suggests only sentiments which
savour of the corruption of nature ; but considered
in the order settled and appointed, by God, it is a

CHAPTER VIII. 443

necessary penance, the completion of the Christian
sacrifice, the passage to a hetter life, the deliverance
of a prisoner, the recalling of an exile, and the end
of all the miseries of a sinner.

" 53. And they laughed him to scorn, knowing
that she was dead."

The faith of true Christians, who look upon death
only as a sleep, and expect the life of the world to
come as their happiness, appears a folly to the eyes
of the world. It is in this respect that the death of
a Christian is a mystery of faith, as well as that of
Jesus Christ. We behold one thing in it, and we
believe another; an humbling and abasing death,
which is the seed, and, as it were, the sacrament of
a blessed life. The folly and delusion of the world
will likewise appear in their turn, when it shall be
evidently seen, that so many deaths which seemed
glorious to its eyes, were only the seed and the be-
ginning of an eternal death."

" 54. And he put them all out, and took her by
the hand, and called, saying, Maid, arise."

Christ touches with his grace a soul dead in sin,
and raises it by his power. Thou hast wrought this
miracle, O Lord, more than once upon my heart :
but I believe, I hope, I expect another to be wrought
upon my body, when thou shalt re-animate dust and
ashes by thy almighty voice, and command the dead
to rise and appear before thee. Grant, O Jesus,
that I may continually live in this hope, and let it
be the constant rule of my conduct and behaviour.

" 55. And her spirit came again, and she arose
straightway : and he commanded to give her meat."

When the soul is truly risen again, it may be fed

444 ST. LUKE.

with the holy eucharist, and not before. This is the
bread of the living, and not of the dead; and if the
dead eat it, it only makes them die the more. When
once we shall be raised with that resurrection which
will be performed in an instant, we shall then eat in
the kingdom of God that bread which is the life
thereof, and shall be for ever satisfied with that food
of our souls, which is God himself, as being eternal
truth.

" 56. And her parents were astonished : but he
charged them that they should tell no man what was
done."

By this example, Christ plainly teaches how ne-
cessary humility is to those whose labours are di-
rected to the salvation of souls. The more extra-
ordinary the conversions are, the more care they who
have been instrumental in them by their ministry
ought to take, not to ascribe to themselves the hon-
our of them. Christ, who is the truth, has no fear
upon his own, but only upon man's account, who is
nothing but vanity; and who is apt so much the
more criminally to attribute to himself the works of
God, as they are more divine. Let not this poison,
Lord, insinuate itself into my heart !

CHAPTER IX.

Sect. L — The Mission and Po*iXier of the Apostles.

" L Then he called his twelve disciples together,
and gave them power and authority over all devils,
and to cure diseases."

The call to the ministry, and the application to

CHAPTER IX. 445

the exercise of it, are two different graces : we must
depend upon Christ for both. A man is often un-
successful in the functions of the ministry, not for
want of a call, but because he chooses and under-
takes such a particular function of his own head, and
upon other considerations than that of God's glory.
The power of absolving is one thing; the gift of
moving and converting sinners, by casting out the
devil of vice, and curing the diseases of the soul, is
another,

" 2. And he sent them to preach the kingdom of
God, and to heal the sick."

A man ought not to labour in the church till he
has received, 1. A call ; 2. Power ; 3. Mission ; and,
4. Instruction. Our blessed Lord, when he sends
his apostles, gives them at the same time means to
prove their mission, and by outward miracles to oblige
men to look upon them as the ministers of God ; it
is this which distinguishes them from false apostles,
to whom the devil gives a mission without miracles.
Christ here gives them the power to work only such
miracles as should be beneficial to mankind ; to teach
them, not to act in the spirit of Elias, or in that of
the old law ; but in the spirit of the Saviour, and of
his law, consisting wholly of gentleness and love.
He does not give them the power to make rich, but
to restore health, which is a blessing more natural,
innocent, and common to all, than riches.

" 3. And he said unto them. Take nothing for
your journey, neither staves, nor scrip, neither bread,
neither money ; neither have two coats apiece.'*

The mission and poverty of the apostles is the
pattern of that of missionaries. Those who preach

446 ST. LUKE.

up the love of eternal possessions, and an indifference
to all perishing enjoyments, ought to do it by their
life and conversation. Men will never be able to
establish the kingdom of God in the hearts of people,
so long as they do not appear fully persuaded them-
selves of those truths which they preach. And how
can they appear to be so, if they plainly contradict
them in their practice and behaviour ? In order to
persuade others to be unconcerned for superfluities,
a man must not himself appear too much concerned
even about necessaries.

" 4. And whatsoever house ye enter into, there
abide, and thence depart."

A minister ought to be very careful not to wander
from house to house upon human motives. If he
have the spirit of evangelical poverty, he will think
himself well every where. The love of the con-
veniencies of life, is a great hinderance to the work
of God in a missionary or a minister of the gospel;
because the poor, who cannot accommodate him with
them, are those with whom there is most to be done
in the business of salvation ; and the rich, who enjoy
them, are more likely to inspire into a minister an
affection for them, than he is to wean those from
them.

" 5. And whosoever will not receive you, when ye
go out of that city, shake off the very dust from your
feet for a testimony against them."

How extremely dangerous is it not to receive
the blessing which offers and presents itself to us I
Though we do not dishonour the ministers of the
truth in the very manner here set down, yet we do
it perhaps in several others which are more criminal.

CHAPTER IX. 447

Is it nothing, think we, to decry them by calumnies,
to cause them to be driven away and persecuted out
of envy, to represent their doctrine as false and cor-
rupt, to render them useless in any manner whatever,
and to hinder the fruit of the divine word in their
mouth ? Alas, who can express what damage is
hereby done to the church, and what crimes a man
thus renders himself either directly guilty of, or in
some measure accountable for !

" 6. And they departed, and went through the
towns, preaching the gospel, and healing every-
where."

They who would imitate Christ, must seek rather
to instruct the poor than the rich, and join, as much
as they are able, bodily relief with spiritual instruc-
tion. O wonderful goodness of our blessed Saviour,
to be the Saviour of bodies as well as of souls !
Hereby he makes it evident, that he came to reform
the whole man, corrupted by sin in the outward man
as well as in the inward. If ever such miracles were
wrought by any others besides Christ and his ser-
vants, let his religion and doctrine be taken for a
mere human invention; but let it be owned by all
for the true religion, if it be a thing unheard of, that
men should cure, not only some particular person by
choice, but all manner of sick persons without dis-
tinction.

" 7. ^ Now Herod the tetrarch heard of all that
was done by him : and he was perplexed, because
that it was said of some, that John was risen from the
dead ;"

Ambition and a bad conscience are endless causes
of perplexities and disquiets. There is a very great

448 ST. LUKE.

difference betwixt knowing ail that was done by
Christ, and knowing it after a saving manner. Herod
was extremely well informed of all, because he needed
only eyes and ears to be so : but he was not in the
least changed or altered thereby; because no man
knoweth the Son to any benefit or advantage, but
only he to whom the Father has been pleased to re-
veal him. Thou hast vouchsafed, O my God, to
reveal to me this Son, in whom is my salvation and
eternal life ; but cease not, I beseech thee, to reveal
him to my heart, lest it should know him only un-
profitably.

" 8. And of some, that Elias had appeared ; and
of others, that one of the old prophets was risen
again. 9. And Herod said, John have I beheaded :
but who is this of whom I hear such things? And
he desired to see him."

Let us admire how fruitful in false notions of
religion the mind of man is, when it is not enlight-
ened of God. Natural curiosity, with respect to men
of God, produces nothing of itself towards salvation.
It is instrumental thereto, when God designs it for
that purpose, as in Zaccheus : it is prejudicial, when
men have not grace to make a good use of it, as in
the case of Herod. The death of John, in which
Herod's veneration for him terminated, the design of
this tyrant upon the life of Christ, and the scorn he
made of him at the time of his passion, are the works
which make it evidently appear, from what principle
this desire to see Christ proceeded. What an ex-
ample is this for the great !

CHAPTER IX. 449

Sect. II. — The Return and Retirement of the
Apostles. The Miracle of the Five Loaves,

" 10. And the apostles, when they were re-
turned, told him all that they had done. And he
took them, and went aside privately into a desert
place belonging to the city, called Bethsaida."

Ministers, after their evangelical labours, ought,
1. To give an account thereof to the prelates. 2. To
recollect themselves in retirement with Christ. 3. To
interrupt sometimes the course of their instructions,
on purpose to make them the more desired. — See
here the pattern of a bishop, intent on forming under
his eyes the subordinate pastors, and who is wont to
retreat with them from time to time, in that retire-
ment, to reform whatever they may find amiss in
themselves, by prayer, by paternal instructions, by
private conferences, and by examining the maxiras
which they follow, the conduct which they observe,
and the faults to which they are subject in the ad-
ministration of the sacraments, in preaching, in cate-
chetical lectures, &c.

" 11. And the people, when they knew it, fol-
lowed him : and he received them, and spake unto
them of the kingdom of God, and healed them that
had need of healing."

Observe here four effects of the goodness of Christ.
1. He receives those well who seek him. 2. He
instructs them. 3. He heals them. 4. He feeds
them. — This is the pattern of the four chief duties
of a good pastor. He is happy, when his charity
has so far gained the hearts of his sheep, that they
themselves seek him who should seek them. More

450 ST. LUKE./

happy still, if he instructs them with so much care
and blessing, that he sees the fruit thereof in the
cure of their souls. But most happy of all, if he
has nothing more to do, than only to feed them in
the desert of this life, till they come to be satisfied
in their own country.

" 12. % And when the day began to wear away,
then came the twelve, and said unto him, Send the
multitude away, that they may go into the towns and
country round about, and lodge, and get victuals : for
we are here in a desert place."

God would have men sensible of human weakness,
before he exercises his divine power. We can want
nothing, when we have Jesus Christ; much less, if
we have forsaken all to seek him in retirement. It
is a counsel merely human, to advise a man to leave
the safety and sweetness of solitude, on purpose to
seek in the world a subsistence, which is never want-
ing but to those who are themselves wanting in
fidelity to their state and condition, in trust to the
providence of God, and in affection towards Jesus
Christ. There is no barren desert for the creature,
when faith in the Creator is lively and fruitful.

" 13. But he said unto them. Give ye them to
eat. And they said. We have no more but five
loaves and two fishes ; except we should go and buy
meat for all this people."

The pastors ought themselves to feed their sheep :
Christ, who commands them to do it, helps their in-
sufficiency. God does not command things impos-
sible; those which appear so being impossible only to
human weakness. But his commandment admo-
nishes us, both to do whatever is in our power, and

CHAPTER IX. 451

to beg of him whatever is not; and then he himself
comes to our assistance, on purpose to make us able
to perform it. We offer up an excellent prayer,
when we join a grateful acknowledgment of the
benefits we have received already, to an humble con-
fession of our own inability to do that which God
requires of us more. Command, Lord, but, at the
same time, give that which thou dost command.

" 14. (For they were about five thousand men.)
And he said to his disciples. Make them sit down by
fifties in a company. 15. And they did so, and
made them all sit down. 16. Then he took the five
loaves, and the two fishes ; and, looking up to heaven,
he blessed them, and brake, and gave to the disciples
to set before the multitude."

See here the duties of a true bishop, who would
feed his people with the word of God. 1. He ought
to exhort them to hear it with an humble and sedate
reverence, perfectly free and disengaged from all se-
cular cares. 2. He must first take this food, and fill
himself therewith. 3. He ought frequently to lift
his heart up to God. 4. To draw down the divine
blessing upon his people by his prayers and good
works. 5. He must break the loaves, by giving
such instructions as are suited to the capacity of all.
6. He must do that by the hands of holy priests,
which he cannot do by himself. 7. He must perform
every thing with order and discipline in the distri-
bution of this bread of the soul: and religiously ob-
serve the division of parishes, of which we may here
behold a slight draught. 8. He must give that to
the subordinate pastors which they are to give to the

452 ST. LUKE.

people; that is, he must fill them with solid instruc-
tions and the knowledge of salvation, furnish them
with means of attaining it, and put into their hands
the doctrine which has been transmitted down from
Christ by those of the apostles.

" 17. And they did eat, and were all filled : and
there was taken up of fragments that remained to
them twelve baskets."

The word of God is extremely nourishing, and
not to be exhausted or consumed. The more one is
filled therewith, the more plentifully does it abound
to him who reads it. That pastor, who, upon an
unforeseen necessity of preaching God's word, com-
mits himself to him, and, in speaking out of the
abundance of his heart, trusts entirely to his promise,
finds sufficient both to fill his people, and plentifully
to feed himself. Even the fragments, which remain
after the feast of God's word, are precious : a man
ought to gather them up for himself by meditation,
after he has fed others by preaching.

Sect. III. — St, Peter's Confession, The Cross to
be borne. We must lose all in order to be saved.

''18. 51 And it came to pass, as he was alone
praying, his disciples were with him : and he asked
them, saying. Whom say the people that I am?"

Christ asks his disciples concerning their faith,
after prayer, and in the privacy of retirement; on
purpose to teach bishops, not to instruct, nor ex-
amine into the faith of inferior pastors in the pre-
sence of the people ; and to do it with abundance of
prudence, and after having begged of God the Spirit
of wisdom. He asks for his apostles that very faith,

CHAPTER IX. 453

whereof he demands of them an account, and shows
Peter, that the revelation made by the Father was
the fruit of the prayer of the Son. (Matt. xvi. 17.)
We must pray before we catechize, after the example
of this adorable Head of catechists : and much more
prayer is still necessary, in order to form the minis-
ters of the church.

" 19. They answering, said, John the Baptist;
but some say, Elias; and others say, that one of the
old prophets is risen again."

There is nothing but what is either uncertain or
false, when the spirit of man undertakes to speak of
God. Christ gave occasion to his disciples to men-
tion the several errors of the world, in relation to his
person, that they might be the more fully convinced
that their faith did not proceed from themselves.
This is the use which we ourselves ought to make of
those mistakes and false conjectures of the mind of
man which fill the world. Every thing ought thus
to be instrumental to the increase of our gratitude,
our love, and our faith, that we may be of the num-
ber of those to whom all things work together for
good.

" 20. He said unto them, But whom say ye that
I am ? Peter answering, said, The Christ of God."

There is nothing but what is true and certain,
when the Spirit of God speaks by his ministers.
The faith of the pastors ought to be more enlight-
ened than that of the people. Christ applies him-
self to establish and confirm in his apostles the belief
of his incarnation, as the foundation of all religion.
It is all contained in brief under this great expres-
sion, " The Christ of God ;" that is to say, a man

454 ST. LUKE.

anointed and consecrated by his personal union with
the eternal Son of God, to be the High Priest of the
Christian religion, the true Worshipper of God, the
Saviour and Mediator of men, and the Head, who,
pouring out of the fulness of his Spirit and grace
upon sinners, makes them Christians, and forms them
into his mystical body, to which he gives his own
name, and of which he raises up a living and eternal
temple to God his Father.

"21. And he straitly charged them, and com-
manded them to tell no man that thing; 22. Say-
ing, The Son of man must suffer many things, and
be rejected of the elders, and chief priests, and
scribes, and be slain, and be raised the third day."

There is a time to speak, and a time to be silent,
concerning the divine mysteries. Man is both un-
worthy and incapable of hearing them, before Christ
has, by his sufferings and death, merited for him the
grace requisite thereto. We have here a symbol of
the faith, or a short creed, taught by Christ himself,
which comprehends all under the three great mys-
teries, of his incarnation, his passion and death, and
his resurrection. How profitable, how pleasant is it,
to make this the continual object of our faith, adora-
tion, love, imitation, meditation, and hope !

" 23. ^ And he said to them all, If any man will
come after me, let him deny himself, and take up his
cross daily, and follow me."

What is meant by the connection of this verse
with the former, if not, that the mysteries of the
Head must be accomplished likewise in the members ;
and that those who have by baptism been made par-
takers of the divine nature in Christ, are one day to

CHAPTER IX. 455

partake of his resurrection; but not unless they have
partaken of his sufferings and death. To suffer and
to die the death of the gospel, is to resist in ourselves
the spirit and inclinations of Adam, continually to
crucify the flesh with its affections and lusts, to
imitate the sufferings of Christ by mortification, and
to die to our own passions, in order to follow the
motions of his Spirit. Take particular notice of
these words, " to them all," and " daily :" no person
then is excused, no day excepted. Of what there-
fore do those think, to what do they aspire, who
make every day a day of pleasure, luxury, and diver-
sion ? Who has a right to shake off the yoke of the
cross, but only he who designs to have a right to
nothing but hell ?

*' 24. For whosoever will save his life shall lose
it: but whosoever will lose his life for my sake, the
same shall save it."

He who loves himself with respect to this life only,
hates himself as to eternity. See here that which
makes all the vast difference which there is betwixt
the life of true Christians, and that of worldly per-
sons. Both would willingly be saved and live happy :
but the former, purchase the blessed life of eternity,
by the cross and the mortifications of this momentary
life; the latter, purchase a mere shadow of transitory
felicity, by an eternal cross and death, and a punish-
ment without end. Teach me, Lord, to save my
life by losing it, and to be every day extremely care-
ful not to lose it even in seeking to save it. For it
is thou, O Saviour of the world, who art the great
master and teacher of this important and only neces-
sary lesson !

456 ST. LUKE.

" 25. For what is a man advantaged, if he gain
the whole world, and lose himself, or be cast away?"

Nothing can compensate the loss sustained by him
who loses his soul. Let us then rather suffer the
loss of all things, than that of our salvation. Let
us but weigh the gain and the loss which there is in
following or not following the rules of the gospel ;
and we shall soon be convinced that it is no better
than madness to be in the least doubt or suspense
what to do. By doing the first, we lose at the most
nothing but what we must necessarily lose in a few
years, or perhaps months, and what a philosopher, or
a reasonable man, judges unworthy of his fondness
and affection. By not doing it, we lose every thing
to all eternity !

" 26. For whosoever shall be ashamed of me, and
of my words, of him shall the Son of man be ashamed,
when he shall come in his own glory, and in his Fa-
therms, and of the holy angels."

Whosoever is ashamed of the truth while it is
humbled and oppressed in this world, shall be humbled
and confounded before truth itself, glorious and tri-
umphant in heaven. It is a holy kind of boldness,
not to be ashamed of the humiliations of Christ, or
of any thing in his ways which seems a debasement
to the eyes of the world. It is very just that he,
who in time has preferred himself before God, should
in eternity be abandoned to his own choice. Who-
ever has not thought God worthy of him, is by no
means worthy of God. The testimony which God
requires of us, renders him neither more rich nor
more happy; but upon his, our eternal happiness en-
tirely depends. Though the being faithful to him

CHAPTER IX. 45*7

may cost us our lives, what do we lose which we do
not receive in hitn again an hundred-fold ?

Sect. IV. — The Transfiguration.

" 27. But I tell you of a truth, there be some
standing here, which shall not taste of death, till they
see the kingdom of God."

That which Christ does here with respect to his
apostles, he frequently does with respect to his elect,
by a certain confidence and presage of the glory he pre-
pares for them imprinted on the bottom of their hearts.
Wesee this kingdom established in the world by grace
now almost seventeen ages ; and yet untractable and
obstinate minds can hardly be persuaded of the truth
of it. I know, O Lord, that I cannot behold the
consummation and glory of it without dying ,* give
me, therefore, that desire and earnest longing which
I ought to have for that happy moment which is to
transport me into that eternal kingdom !

" 28. ^ And it came to pass, about an eight days
after these sayings, he took Peter, and John, and
James, and went up into a mountain to pray."

In order to a perfect knowledge of the mysteries
of Christ, and the secrets of his kingdom, he must
raise us above ourselves. This is a privilege granted
to very iew. In order fully to learn Christ, it is
necessary to pray much ; and in order to pray as we
ought, we must have him with us, and raise ourselves
with and by him from the earth toward the holy
mountain. It belongs to him to conduct us to God
his Father. Take and separate my heart, O Jesus,
from this tumult and confusion of human things, lift

Vol. II. U 57

458 ST. LUKE.

it up, unite it to, and fix it on thyself, and on thy
Father, by a true Christian prayer.

" 29. And as he prayed, the fashion of his coun-
tenance was altered, and his raiment was white and
glistering."

It is in prayer that God discovers himself to men :
it is by this that the inward part of man is altered,
and, as it were, transfigured. A soul nourished with
prayer, appears even outwardly white and glistering,
through recollection, modesty, mortification of the
senses, simplicity, silence, candour of behaviour, and
innocency of manners.

" 30. And, behold, there talked with him two men,
which were Moses and Elias :"

The law and the prophets breathe nothing but
Jesus Christ ; and it is prayer which is the key of the
Scriptures, which lets us into the spirit of the law,
which gives us an insight into the prophecies, and
therein discovers the mysteries of Christ. There
are three things which we must have continually be-
fore our eyes when we read the Scriptures of the Old
Testament : namely, Jesus Christ, who is therein
typified and foretold ; the law of charity, to which
that of Moses tends ; and the economy of the church
and the sanctification of the elect, which are repre-
sented in the prophets, and prefigured even in all the
histories of the Old Testament, and in all the events
which are related there.

" 31. Who appeared in glory, and spake of his
decease which he should accomplish at Jerusalem."

Christ appears but one moment in his glory, and
even then speaks of his sufferings and death. Let
us learn of him never to lose sight of that moment

CHAPTER IX, 459

which is to separate us from this world. In the
midst of joy, and even of spiritual prosperity, we
ought to remember, that we must purchase the joys
of the heavenly Jerusalem by the sacrifice of ourselves.
Christ's decease, or departure out of the world, com-
prehends two things : his death, which, being suffered
in obedience, opens heaven, as that of Moses, hap-
pening by the express eommand of God, was almost
immediately followed by the people's entrance into
the land of promise ; and his ascension, which was
prefigured by the taking up of Elias into heaven.'*

" 82. But Peter and they that were with him
were heavy with sleep : and when they were awake,
they saw his glory, and the two men that stood with
him."

The sight of Christ's glory, and the presence of
Moses and Elias, are a representation of that lively
faith concerning heavenly things, and of that know-
ledge of the Scriptures, which Christ gave to his
apostles and to apostolical men, to qualify them for
the work of the gospel. The sleep and waking of
the disciples are an emblem of the sleep of death,
and of our being awaked at the resurrection, which
will open our eyes to the beauties of eternity, and
unfold to us all the mysteries and truths of the law
and the prophets. O desirable moment, when, being
waked, as it were, out of a profound sleep, all the
beauty of this world will appear to us only as a dream,
and the light of eternity shall clearly show us Jesus
Christ and his whole church glorified in God !

" 33. And it came to pass, as they departed from
him, Peter said unto Jesus, Master, it is good for
us to be here : and let us make three tabernacles ;
u2

460 ST. LUKE.

one for thee, and one for Moses, and one for Elias :
not knowing what he said."

They know not the nature of the Christian reli-
gion, who would fain enjoy rest and glory before
labour and suffering. The rest and satisfaction which
prayer and meditation afford, is very sweet and plea-
sant to one who has a relish of truth, and a mind open
to the mysteries of the Scriptures, so as to discover
in them Christ and his church. This is, as it were,
a third heaven, which a man must leave, in order to
form Christ and his church in hearts by the ministry
of the word, when he is called thereto by God.

*' 34. While he thus spake, there came a cloud
and overshadowed them : and they feared as they
entered into the cloud."

God frequently permits a cloud to overshadow the
light which has illuminated a man in prayer, and fear
to succeed the consolation which he has tasted there-
in. He thereby teaches souls to rely on nothing
here below, and entirely to depend upon him from
one moment to another. Christ enters into the
cloud, when he leaves us under the obscurity of faith,
by withdrawing from us that light and sensible com-
fort which we sometimes experience in our devotions.
The secret is, to believe, and to put our whole trust
and confidence in God.

" 35. And there came a voice out of the cloud,
saying. This is my beloved Son ; hear him."

See here a representation of the perfect adoption
of the children of God. Christ is substituted in
the place of Moses, to give us not only the law, but
the spirit and truth of it. Whom will we hear,
if we refuse to hear Jesus Christ ? He speaks to

CHAPTER IX. 461

us in so many divers manners, by his life, by his
death, and by all his mysteries; by his gospel, by
his church, and by his servants; by his benefits, by
his chastisements, and by his inspirations. Shall we
be deaf to so many different voices ?

" 36. And when the voice was past, Jesus was
found alone. And they kept it close, and told no
man in those days any of those things which they
had seen."

Jesus alone is to us instead of the law, the sacri-
fices, and the prophets. Our true happiness con-
sists, in looking upon him alone as our law and pat-
tern ; in following him alone as our Moses in the
desert of this world ; and in desiring his Spirit alone
instead of that of Elias. Since truth is not pro-
perly ours but God's, we must be so faithful as not
to speak of divine truths, but only so far as the Spi-
rit moves us thereto, either by himself, or by those
who have a right to open our mouths. It is always
the safest way not to divulge or publish extraordi-
nary favours and graces : they are a treasure which
ought to be carefully hid, for fear lest vanity should
rob us of it.

Sect. V. — llie Lunatic. The Passion foretold.

" 37. ^ And it came to pass, that on the next
day, when they were come down from the hill, much
people met him."

After the sweetness of retirement and the repose
of prayer, a man must return to his employment and
resume his labour. God shows the ministers of the
gospel the fruit of retirement and prayer, in the eager-
ness of the people, who come either to hear the

462 ST. LUKE.

word, or to seek a cure. It is a very great comfort
to a pastor, when those whom he ought to seek in
all places, come on purpose to meet him, and in some
measure prevent his pastoral care.

" 38. And, behold, a man of the company cried
out, saying. Master, I beseecli thee, look upon my
son ; for he is mine only child ;"

He who begs one look of mercy, begs every thing.
God has already looked upon that person, who, know-
ing the absolute necessity of this look, desires and
implores it. To beg it with a loud cry, is to beg it
with a great faith and an ardent prayer. There are
but few among the crowd whose faith cries out after
this manner. That which it ought above all things
to believe, is, that Christ is Lord of the heart, and
can with one single look change and cure it. Our
soul, our heart, is, as.it were, our only child. He
who thinks seriously of this, must conclude, that he
has no other business in the world besides the sal-
vation of this only child, the loss of which is irre-
parable.

*' 39. And lo, a spirit taketh him, and he sud-
denly crieth out ; and it teareth him that he foameth
again; and, bruising him, hardly departeth from him."
How dreadful is that man's condition, whom sin
has possessed from his youth ! The devil is absolute
master of his heart, renders his tongue a world of
iniquity, causes him by continual relapses to cleave
more and more to the earth, and kindles every day
new passions which shake and torment him. The
intervals are very rare and short in a habitual sinner:
a lively and ardent passion is always seeking to satisfy
itself, and by so doing renders itself more incurable.

CHAPTER IX. 463

Vouchsafe, O Lord, to grant eyes to sinners, that
they may perceive the total subversion of their hearts,
and all the disorder and confusion which sin has
caused therein.

" 40. And I besought thy disciples to cast him
out ; and they could not."

God often suffers sinners to struggle a long time
against their evil habits, on purpose to make them
sensible of the nature of sin. The first endeavours
of a sinner, represented to us by the prayer of this
man, are not altogether fruitless, though they may
seem to be so; since they increase his desire of de-
liverance, and convince him that Christ alone is the
Saviour.

"41. And Jesus, answering, said, O faithless and
perverse generation ! how long shall I be with you,
and suffer you ? Bring thy son hither."

Want of faith is an obstacle to abundance of
graces. It is with great justice that Christ blames
it, and that not without some indignation, after all
which he had done to establish faith and confidence
in his sovereign power. This reproach and emotion
are not an eflPect of impatience ; but a transport of
zeal, which makes his long patience to be more par-
ticularly observed. It hereby evidently appears, that
he did not seek his own satisfaction, when he con-
tinued so long with this faithless and perverse people.
Who after this will suffer himself to be guided by
his aversions or inclinations ?

" 42. And as he was yet a coming, the devil
threw him down, and tare him. And Jesus rebuked
the unclean spirit, and healed the child, and delivered
him again to his father."

464 ST. LUKE.

When a soul is willing to be converted, the devil
makes his last efiPorts : but Christ renders them in-
effectual by his grace. Whatever he permits the
devil to do against his elect, is only for the glory of
his own grace, and to the confusion of the tempter.
It is by his almighty power that he casts the devil
out of the body and the soul, and puts his Spirit into
possession of the heart of man. He need only exert
one single act of his will, in order to make all things
obey him ; and no created will can hinder that which
the Omnipotent will would have me do, by causing
me to will it.

" 43. ^ And they were all amazed at the mighty
power of God. But, while they wondered every one
at all things which Jesus did, he said unto his dis-
ciples, 44. Let these sayings sink down into your
ears : * for the Son of man shall be delivered into
the hands of men." [* Fr. Hearts.]

It is not enough to admire the effects of the
mighty power of God ; we must also apply ourselves to
consider the sufferings of Christ, which are far more
inconceivable to human understanding. Happy the
child of the cross, who carries a livelier impression
thereof in the bottom of his heart than in his memory !
It is a thing extremely rare and uncommon for us to
endeavour to alter the minds of those who are intent
on admiring us, by setting before their eyes whatever
is most humbling, and tends to create the meanest
opinion of us. The example which Christ gives us
of this, is not very grateful to the children of Adam.
To see a God suffer in the flesh, is something much
more wonderful than to see him cast out devils by his
Spirit. He delivers men from the power of the

CHAPTER IX. 465

devil; and he suffers himself to be delivered into the
hands of men : his power gives way to his love.

" 45. But they understood not this saying, and
it was hid from them, that they perceived it not: and
they feared to ask him of that saying."

How much above the understanding of man, are
the designs of God concerning the death of his Son !
We must show more fidelity and humility in adoring
them, than curiosity in desiring to pry into them.
The carnal man does not willingly consider objects
which exact of him great duties, and such as are griev-
ous to nature. He who fears that he shall find, in the
passion of Christ, an obligation to suffer, and to cru-
cify the flesh with him, does not love to employ his
thoughts on that mystery. Lord, deliver me from
this carnal fear; and make me love to ask thee, and
to inquire concerning this subject, by meditating
upon thy Scriptures, and invoking thy Spirit by
prayer !

Sect. VI. — He who thinks himself the leasts is the
greatest. He who is not against Christy is for him*

" 46. % Then there arose a reasoning among
them, which of them should be greatest."

What blindness is it in the members of a Head
intent on nothing but humbling himself, to think of
nothing but exalting themselves ! Self-love must
needs be strangely delighted with the thoughts of
greatness, since men are not exempt from them in
the very school of humility. Christ takes off his
disciples from the consideration of his power, to fix
their minds upon that of his humiliations: and they
leave this profitable subject to think of their own
u3

466 ST. LUKE.

greatness, and how to raise themselves above others.
Lord, deliver me not up to this irregular inclination.

" 47. And Jesus, perceiving the thought of their
heart, took a child, and set him by him,"

Christian childhood obliges us to be humble, meek,
and sincere. Man, in innocence, had God alone for
his pattern, being created in his image: man, in a
state of sin, is reduced to frame himself by a child, and
to study him as his pattern, having by sin rendered
himself like the very beasts themselves. Since, then,
we ought to imitate a child, it is thy divine childhood,
O Jesus, on which I will fix my eyes, not only as
the pattern which I am to consider, but as the object
which I ought to adore and love, which is to sanc-
tify me, and in which I may certainly find the grace
to imitate thee in that state and condition.

" 48. And said unto them, Whosoever shall re-
ceive this child in my name, receiveth me ; and who-
soever shall receive me, receiveth him that sent me :
for he that is least among you all, the same shall be
great."

It is counted as nothing in this world to despise
or treat those ill, whom Christ represents under this
figure; because God but seldom punishes or rewards
in this life. They who have faith depend upon his
word, and rest assured of his faithfulness. God is
in Christ, and Christ in his members, who conform
themselves to his inclinations with the docility of a
child : he takes a particular care of them, and accepts
in them all the good which is done to them. True
greatness consists in humility; but it is a spiritual
greatness, which carnal men do not understand.

"49. % And John answered and said, Master,

CHAPTER IX. 467

we saw one casting out devils in thy name; and we
forbade him, because he followeth not with us."

Holy persons in this life are not always free from
a zeal without knowledge, nor from emulation in
their conduct. Every one ought carefully to examine
himself upon this point. The name of Jesus Christ
is powerful and terrible to the devil, even in the
mouth of one who is a stranger to him. From the
time when Christ first condescended to make use of
such to work miracles as do not follow him, he con-
demns the jealousy and envy of his disciples. Re-
ligious societies, as well as private persons, have great
reason to preserve themselves from this spirit, which
makes them either faintly commend, or openly con-
demn, the good which is done by other societies.
They are not settled in the church for their own
glory, but for that of their Master.

" 50. And Jesus said unto him. Forbid him not :
for he that is not against us is for us."

It is the part of true charity to love and to justify
that which is good, in what place or person soever it
is found. There is no neutrality for the heart in
the kingdom of God : it must be either for Christ,
or for his enemy. It is not so, as to the outward
profession : a man may openly favour the church,
and yet neither have any thing of the spirit of it,
nor belong at all to God.

Sect. VII. — James and John are for calling donon
Jirefrom heaven,

" 51. f And it came to pass, when the time was
come that he should be received up, he steadfastly
set his face to go to Jerusalem,"

468 ST. LUKE.

That man knows himself but little, who does not
fortify himself, by faith and prayer, against tempta-
tion and the fear of sufferings, when he foresees them.
The apprehension of death ought not in the least to
discourage those who know that it is the way which
leads to the heavenly Jerusalem. Let thy strength
and steadfastness, O Jesus, fortify our weakness, and
raise our drooping spirits at the prospect of that day,
which takes a true Christian out of this life, only to
re-unite him to thee, O life eternal, whom the Father
has vouchsafed to give us.

" 52. And sent messengers before his face: and
they went, and entered into a village of the Samari-
tans, to make ready for him. 53. And they did
not receive him, because his face was as though he
would go to Jerusalem."

Men have but little inclination to expose them-
selves to repulses, when they foresee them as our
blessed Saviour did. He exposes both himself and
his disciples to them, because he would accustom
them thereto by his own example. Piety often ren-
ders us odious or disagreeable to those who have de-
serted it. Such conjunctures are proper to acquaint
us thoroughly with ourselves; and to satisfy us, whe-
ther we really seek God, and desire to please none
but him. When we have once taken the road to
heaven, we have but little credit any longer in the
world. Nothing can give us a greater assurance
that we are in the way of salvation, than to .see our-
selves despised and rejected of those who will not
think of any other life. God frequently separates
us from such persons by means of some repulses and
disgusts, without whicli we should have continued
always fond of them.

CHAPTER IX. 469

** 54. And when his disciples James and John saw
this, they said, Lord, wilt thou that we command fire
to come down from heaven, and consume them, even
as Elias did ?"

It often happens, that the ministers of the church,
under pretence of zeal for her interests, offend against
Christian meekness. The church knows no such
thing as revenge, and her ministers ought not to
know it either. Their wrath should be incensed
against sin, not against the sinner. The fire of
heaven is one day to come down to purify the world
by destruction : at present, it comes down only to
sanctify it by edification. We must consult God,
and address ourselves to Christ, in order to know our
duty, and to learn to moderate our zeal.

" 55. But he turned, and rebuked them, and said.
Ye know not what manner of spirit ye are of."

The growing cold on the account of ill usage, and,
much more, sharpness and bitterness of mind, are not
according to the Spirit of Christ. The disciples of
a God who dies for his enemies, ought to think of
nothing but laying down their lives for those very
persons who do them harm : so far must they be from
revenging themselves on those who only refuse to do
them good. God permits the inclinations of con-
cupiscence to appear sometimes in the holiest persons,
on purpose that they may acknowledge that charity
is a gift of God ; and that all the world may plainly
see, that there is no person whatever in whom nature
is not corrupted.

" 56. For the Son of man is not come to destroy
men's lives, but to save them. And they went to
another villafre."

o

470 ST. LUKE.

The spirit of the new law is a spirit of meekness
and charity. The ministers of the church ought
always to remember, that they are the disciples of him
who came only to do good, and that their ministry
is a ministry of salvation. Nothing is more distant
from his Spirit, than for a man to make use of au-
thority, force, or violence, to enter upon a benefice,
or to settle himself in a city, only under pretence of
doing good there : Christ having not thought fit to
oblige even a single village to receive him in his
necessity, and having blamed his apostles upon
somewhat of the like nature.

Sect. VIII. — The man who 'would have followed
Christ. We must not look back,

" 57. f And it came to pass, that, as they went
in the way, a certain man said unto him. Lord, I
will follow thee whithersoever thou goest."

Human presumption undertakes and embraces
every thing with eagerness, and thinks nothing too
difficult. Christian humility has for its foundation,
the acknowledgment of a man's own inability as to
every thing which is good, a belief of the necessity
of grace in order to perform it, a conviction of his
own unworthiness to receive this assistance, and a
firm hope in the free mercy of God, and in the grace
of Jesus Christ.

** 58. And Jesus said unto him. Foxes have holes,
and birds of the air have nests ; but the Son of man
hath not where to lay his head."

Abundance of persons seem to seek Jesus Christ,
who only, under his name, seek ease, honour, self-
satisfaction, the conveniencies of life, &c. If they

I

CHAPTER IX. 471

find that which they seek, it will be only to their
greater condemnation. The poverty of Christ, is
the patrimony of those who make profession of fol-
lowing him in the way of perfection. All his true
children ought to love, honour, and imitate it, in some
measure at least, and to have their heart prepared for
it. They are unworthy to serve him, who seek other
things in his service. O Jesus, Saviour of men,
how few are there who honour thy poverty, in bear-
ing it with thy Spirit ; not to reckon those who fly
from it, and have it in abhorrence ! Cause us. Lord,
by the power of thy grace, to love this virtue.

" 59. And he said unto another. Follow me. But
he said. Lord, suffer me first to go and bury my
father."

Fondness for relations is an obstacle to salvation.
Christ rejects the person who desired to follow him,
and draws him who was for delaying it ; to teach us
that his will and grace ought to fix our call, and not
our own choice and appointment. Self-love never
wants pious pretences to excuse itself, with some
decency, from doing the will of God. Happy that
person whom God does not abandon to the resistance
and opposition which he makes to the grace of his
call!

" 60. Jesus said unto him, Let the dead bury
their dead ; but go thou and preach the kingdom of
God."

The ministers of the church cannot be too often
told, that they should leave the world to the people
of the world. When the heart is sincere, and no-
thing hinders from entering into the way which Christ
shows us, but only the fear of being wanting in some

4*72 ST. LUKE.

pious offices, he soon makes us surmount this ob-
stacle. When God accompanies his external word
and commandment with the unction of his Spirit,
and the internal power of his grace, it works in the
heart that obedience which it requires. It is as dan-
gerous not to preach the kingdom of God when a
man is called to that office, as it is to intrude himself
into it of his own accord. It is not complying with
the designs of God either way.

" 61. And another also said. Lord, I will follow
thee ; but let me first go bid them farewell which are
at home at my house."

Self-love always finds something to lay hold of,
in order to maintain itself in its liberty. The devil
thinks he has gained enough, in making a man defer
the good which he cannot altogether prevent. We
run a very great risk in not doing the works of God
at the very time when he requires them to be done.
The devil desires only a little time ; and a voluntary
delay involves us frequently in difficulties which are
involuntary, and out of which we shall perhaps never
be able to extricate ourselves. God certainly well
deserves to be obeyed without the least delay. That
which we object to the execution of his designs, is
sometimes the very thing from which he would chiefly
disengage and set us loose.

" 62. And Jesus said unto him, No man, having
put his hand to the plough, and looking back, is fit
for the kingdom of God."

How dangerous a return is it for a man to seek
the world again, after he has once quitted it ! If
to have still a fondness and affection for things in
themselves indifferent, be to look back, how criminal

CHAPTER X. 473

is the pursuit of worldly desires in those who are con-
secrated to God ! Pastors who still retain some
claims and pretensions to the world, cannot be faith-
ful ministers. A man is a slave to the world, from
the time that he stands- in need of it. He who thinks
it necessary to cultivate its favour, is not far from
betraying the interests of God and the church.

CHAPTER X.

Sect. I. — The Mission and Instruction of the
ScDenty Disciples. The impenitent Cities.

" 1. After these things the Lord appointed other
seventy also, and sent them two and two before his
face, into every city and place whither he himself
would come."

Christ sends his disciples two and two, to teach
them to labour in the church in the spirit of concord
and charity. The ofiice of priests is to prepare men
to receive Jesus Christ. He who prepares the will
of sinners himself, by turning it as he pleases with
an almighty facility, has no need of the ministry of
his servants; but his design is, to join the members
of his body one to another by a mutual dependence,
and to give to his church a form of government suited
to its present state upon earth.

" 2. Therefore said he unto them. The harvest
truly is great, but the labourers are few : pray ye
therefore the Lord of the harvest, that he would send
forth labourers into his harvest."

A man must not of his own accord run to the bar-
vest : but he must pray the Lord of the harvest, that

474 ST. LUKE.

he would send forth labourers, and must be himself
disposed to labour. This person complains of negli-
gent pastors and scandalous ministers, who might
perhaps have turned away this judgment from the
church, had he but prayed as he ought. When we
see any of that profession corrupt and disorderly, let
us descend into ourselves, and attribute it to our own
sins and negligence. The church is obedient to this
command of our blessed Lord, when it prescribes
fasts and prayers. Let us join with her; and with
her offer up our fasts, our prayers, and our groans.

" 3. Go your ways : behold, I send you forth as
lambs among wolves."

Lambs among wolves are the disciples of Christ
amidst the people of the world, in order to convert
them, more by labour, patience, good example, meek-
ness, and charity, than by the word itself. It belongs
to thee, O Lamb without blemish, who didst deliver
thyself up to wolves, and who changest at thy plea-
sure wolves into lambs — it belongs to thee to guard
both the pastors and lambs of thy flock, from those
wolves who assault them, either openly or in sheep's
clothing.

" 4. Carry neither purse, nor scrip, nor shoes ;
and salute no man by the way."

Christ puts the trust and confidence of his minis-
ters to all imaginable trials, that they may learn once
for all to depend entirely upon God, in whatever re-
lates to their ministry, and to rely on none but him.
In order to be a true evangelical minister, a man
must be fond of nothing, not even of life itself; he
must be always ready to expose it to wolves, and to
neglect, when God requires it, the ordinary means of

CHAPTER X. 475

preserving it, but never taken up with the care of
making friends on purpose to procure them.

*' 5. And into whatsoever house ye enter, first
say. Peace be to this house."

Christian peace is the greatest good which we can
wish to our neighbour. This is the wealth which
the truly poor in Christ's account distribute in all
places. Those who enter into houses, and creep into
families, only to make divisions, and to profit there-
by, are very unworthy of so sacred a ministry. No
house is to be excluded from this blessing, not even
that of an enemy.

" 6. And if the son of peace be there, your peace
shall rest upon it : if not, it shall turn to you again."

God would have the word of peace delivered to all,
though all be not children of peace and of the pro-
raise. It belongs not to men to make this distiiic-
tion ; it is hid in God from all eternity, and shall be
entirely made manifest at the end of the world. An
evangelical labourer turns every thing to advantage,
as well the hardness and impenitence of some, as the
fidelity and obedience of others.

" 7. And in the same house remain, eating and
drinking such things as they give : for the labourer
is worthy of his hire. Go not from house to house."

To maintain the ministers of the church is accor-
ding to divine and natural right; but they themselves
are not to make use of it, but only with edification,
and in the spirit of poverty. That man who uses
the credit which the gospel gives him, in order to
procure good entertainment, well deserves to have no
other reward. He always finds sufficient, who seeks
no more than the necessaries of life : it is only sen-

476 ST. LUKE.

suality which is never satisfied. A labourer in the
gospel must expect at the hands of men no other re-
compense but a comfortable subsistence : that which
he expects from God is neither sensible nor tem-
poral.

" 8. And into whatsoever city ye enter, and they
receive you, eat such things as are set before you ;"

An evangelical labourer, to satisfy the necessities
of life, may make use of all such things as are set
before him, and are not forbidden, provided it be
done without either eagerness or affectation. If a
missionary, a pastor, or a preacher, do not show a
great indifferency towards every thing which relates
to bodily wants, he will never be able much to ad-
vance the work of God. He ought to imitate his
Master, who preached up the contempt of these
things by contemning them himself.

" 9. And heal the sick that are therein ; and say
unto them, The kingdom of God is come nigh unto
you."

The Shepherd and Bishop of souls takes great
care to recommend the joining, as much as possible,
temporal relief with spiritual. He never sent his
disciples to do the least hurt to men, but always to
do them good. The conquerors of the earth de-
stroy all with fire and sword, to render themselves
masters of the kingdoms of others : the Son of God
sends his ministers, with no other intent, but freely
to offer his kingdom to all men, and to oblige them
to accept it by all sorts of benefits. This kingdom
is come nigh unto us : we have but one step to make.
Let us only pass from the love of ourselves to the
love of God, and his kingdom is our own.

1

CHAPTER X. 477

" 10. But into whatsoever city ye enter, and they
receive you not, go your ways out into the streets of
the same, and say, 1 1. Even the very dust of your
city, which cleaveth on us, we do wipe off against
you : notwithstanding, be ye sure of this, that the
kingdom of God is come nigh unto you."

Miserable is that person who receives not the
truth, nor the wholesome admonitions which are
given him. To be deprived of the word of God,
and of the assistance of his ministers, is a punish-
ment which is so much the greater, as it is less sen-
sible to sinners. Let us fear and tremble, lest the
truth, which is preached to us as a means of salva-
tion, should, through the hardness of our hearts, be-
come a testimony against us.

" 12. But I say unto you, That it shall be more
tolerable in that day for Sodom, than for that city."

Since the rejecting of the truth and the maxims
of the gospel, is more severely punished than the
greatest crimes, let us take great care that we do
not shut our heart against some of them. Christ
being the only refuge of sinners, whoever rejects
him, and refuses to have him for his Saviour, what
other refuge can he promise himself? The men of
Sodom made an attempt only against angels; the
Jews against Jesus Christ, whilst he was passible
and mortal; but wicked Christians do this against
him in his glorious and immortal state: how much
more rigorously therefore will the divine justice be
executed against Christians, who abuse Jesus Christ
and his blood, and despise his graces ?

" 13. t Woe unto thee, Chorazin ! woe unto thee,
Bethsaida ! for if the mighty works had been done

478 ST. LUKE.

in Tyre and Sidon which have been done in you,
they had a great while ago repented, sitting in sack-
cloth and ashes."

It is an adorable abyss of the divine judgments,
that the gospel should be preached to those who
were to reject it, and not to those who would cer-
tainly have repented. Where is the merit, upon
which heretics pretend that God regulates the distri-
bution of his favours and graces ? Let us acknow-
ledcre, that he distributes them according to a method
full of wisdom and power, in the causes and reasons
whereof we are altogether ignorant.

" 14. But it shall be more tolerable for Tyre and
Sidon at the judgment, than for you."

The impenitency of the Jews is punished in pro-
portion to the favours which they received : the same
conduct will be used towards private persons. The
knowledge of God's law is a blessing for which we
ought to return him the greatest thanks; and yet, if
we make not a good use of this blessing, it becomes
the occasion of a more dreadful vengeance. The
more light and knowledge we have received, the
more ought we to fear and to humble ourselves; be-
cause, without a grace of heart and will, our will, left
to itself, will certainly abuse this knowledge.

" J 5. And thou, Capernaum, which art exalted to
heaven, shah be thrust down to hell."

The higher sinners are exalted in this world, the
lower shall they be thrust down and humbled in hell.
A state of great elevation is a very dangerous one ;
because the falls from thence are seldom very light.
That is a very blind joy, which proceeds from seeing
ourselves, our relations, or our friends, advanced to

CHAPTER X. 479

high stations or great power. The fear of falling
from them, which arises from an irregular love of
grandeur and advancement itself, is the fear of repro-
bates : but the fear of keeping them to the day of
our death, even though God should call upon us to
forsake them, and of falling from thence into an
eternal abyss of misery, is the fear of a Christian,
who loves his salvation above every thing, and sees
the danger of being lost, in a state wherein there is
so much opposition to the humility of the gospel.

" 16. He that heareth you, heareth me; and he
that despiseth you, despiseth me ; and he that de-
spiseth me, despiseth him that sent me."

How extremely dangerous is it, not to hear those
who speak to us on the part of God, and not to obey
the pastors who conduct us in his name ! It is one
and the same truth, which is in the Father by his
essence, in the Son by his eternal generation, in the
apostles by divine, and in the bishops by apostolical
tradition. So long as this trust is kept inviolable;
in hearing these, we hoar the Father and the Son.
The pastoral authority, which, as well as the truth,
has God himself for its fountain, is communicated to
the Son by the mission of his Father, that is, by his
incarnation ; to the apostles, by the mission of the
Son; and to the bishops, by succession: an autho-
rity always venerable, how contemptible soever the
life may be which frequently accompanies it.

Sect. II. — The Return of the Disciples, Names
^written in heaven. Mysteries hid from the wise,

" 17. f And the seventy returned again with joy,
saying. Lord, even the devils are subject unto us
through thy name."

480 ST. LUKE.

It is a thing very extraordinary, for men not to
take too much complacency in the success of those
works which God performs by their hands. The
apostles themselves are not proof against it. Every
state of superiority is dangerous for those, who have
from Adam inherited a desire to distinguish them-
selves from others, and to bear rule. One is ready
enough to own, that all success is the gift of God :
but the delight and complacency one is aptto take in
having this gift preferajDly to others, and the joy of
being taken notice of by men on this account, are
deplorable effects of self-love.

" 18. And he said unto them, I beheld Satan as
lightning fall from heaven."

What dreadful fall is this ! but how common is
it in the church ? How many angels, on the account
of their ministry, of the purity of their life, and of
the eminency of their grace, fall from heaven by their
infidelity? and we tremble not! God knows how
to make us find sufficient cause of humiliation, in
those very things from which we take occasion to be
puffed up. If grace is not in a state of security in
heaven in an angel ; who will not tremble upon earth,
since he carries this treasure in so weak a vessel?

" 19. Behold, I give unto you power to tread
on serpents and scorpions, and over all the power of
the enemy; and nothing shall by any means hurt
you."

God has given to his church power and authority
over every thing which may be hurtful to man. She
has not lost the right to this power, though the ex-
ercise of it be now very uncommon. Her benedic-
tions, &c. are founded upon this declaration of the Son

CHAPTER X. 481

of God, which is, as it were, her title. The prayers
of the church are a sort of public archives, in which
her titles and powers are kept : and the abuse which
may be made of them, cannot do them any prejudice.
The want of piety, and the negligence of ministers,
and the want of faith in Christians, hinder the effects
of this power. It is the shame of some of the sons
and daughters of the church, that they choose rather
to put their trust in superstitious and ineffectual
means, than to have recourse with faith to that power
which Christ here gave unto her.

" 20. Notwithstanding, in this rejoice not, that
the spirits are subject unto you ; but rather rejoice,
because your names are written in heaven."

Let us not rejoice in the great and extraordinary
gifts of God, but only in his mercy towards us.
That which may be in common both to good and
bad, and which was given to Judas as well as to the
other apostles, is not a proper subject of our joy. It
is but a small matter for us to deliver the bodies of
others from the power of the evil spirit, if he remain
master of our heart by means of our passions. When
the love of God is written in our hearts by his Spirit,
and in our hands by good works, we ought then to
have this confidence, that our names are written in
heaven, as heirs of eternal life.

"21. % In that hour Jesus rejoiced in spirit, and
said, I thank thee, O Father, Lord of heaven and
earth, that thou hast hid these things from the wise
and prudent, and hast revealed them unto babes :
even so. Father; for so it seemed good in thy sight."

Let us follow the inclinations of Christ's heart ;
let us make that our joy which is his. Let us re-
VoL. IL X 57

482 ST, LUKE.

joice with him at the contemplation of the designs of
his Father in relation to mankind. Let us adore
what he adores : these mysteries hidden from the
wise and prudent; this conduct which is so adorable,
and adored by Christ himself. Nothing is worthy
of our joy any more than of his, but that only which
makes known to us the destruction of the kingdom
of the devil, and the advancement of the kingdom of
God in his church. It was the consolation of our
blessed Saviour, amidst his afflictions, and upon the
prospect of his sufferings and death, to converse with
his Father upon the subject of his designs towards
his elect ; for whom are all things, and who are the
fruit of his sacrifice. Every thing relating to this
subject is worthy of the joy, adoration, acknowledg-
ment, and contemplation of the Son of God, par-
ticularly the magnificence of his gracious designs,
the election of those in whom he intends to accom-
plish them, and the means he employs to that end,
though to the eyes of men they seem but weakness,
meanness, and folly. Nothing is more worthy of
the majesty of God, than to raise a mere nothing up
to himself, and to do it by the abasement of the
Creator, and the humiliation of the creature after his
example.

" 22. All things are delivered to me of my Father :
and no man knoweth who the Son is, but the Father;
and who the Father is, but the Son, and he to
whom the Son will reveal him."

Observe here, power, knowledge, and love, (for in
God to will is to love) : the three principles which
produced the church, and every thing which contri-
butes to the framing of it, namely, authority, truth.

CHAPTER X. 483

and charity. They are, as it were, divided in God
by his personal properties, re-united in Christ by the
incarnation, and communicated to the church. The
Son alone, from all eternity, receives the authority
of the Tather by a generation, the principle whereof
is the truth subsisting, and productive of the consub-
stantial love of the Father and the Son, which is the
Holy Ghost. Ail things are delivered to Christ by
his incarnation and temporal mission; for God was
in Christ reconciling the world to himself, and com-
municated himself, and wrought by Jesus Christ,
according to these three properties, which the Chris-
tian religion represents, adores, and imitates. Every
thing therefore ought to pay homage thereto. Every
hierarchical action in the pastors, ought to be an act
of authority, truth, and charity. Every Christian
action in the faithful, an act of homage and obe-
dience to the authority, truth, and love of God, and
such as has nothing in it contrary to them. Every
thing is performed in the church in the way of pa-
ternal and pastoral authority; in the way of know-
ledge revealed, of truth taught, and of the word
preached by a particular mission ; and in the way of
love inspired, of grace freely dispensed, and of minis-
tries, distributed according to the will and call of the
divine Spirit, and received with submission, adora-
tion, and gratitude, towards the adorable Trinity,
and the personal properties thereof.

" 23. f And he turned him unto his disciples,
and said privately, Blessed are the eyes which see
the things that ye see :"

Blessed is that person, who, with Christian eyes,
with the eyes of faith, sees that which the Jews saw
x2

484 ST. LUKE.

only with carnal eyes, namely, the Mediator and way
of our salvation, the victim of our reconciliation, the
author and finisher of our faith, and the principle of
all grace, of all perfect love, and of every good thing
in us. Take from me, O Lord, those eyes which,
seeing, see not. Give me the eyes of the heart,
which, in seeing, love, obey, and imitate thee, and
are continually fixed upon thee, as the eyes of ser-
vants look unto the hand of their masters.

" 24. For I tell you, that many prophets and
kings have desired to see those things which ye see,
and have not seen them ; and to hear those things
which ye hear, and have not heard them."

What have we done for God to deserve this pre-
ference? He prevented all our desires, by giving
himself to us (before ever we could so much as think
of him) in giving us his Son, of whom the prophets,
kings, and patriarchs, saw nothing but the types and
shadows. O beneficial gift to every one who makes
use of it to promote his own salvation, by taking
him for the rule of his life, imitating him as his pat-
tern, having recourse to him by humble and per-
severing prayer, and depending upon him in all
things ! But a very fatal gift to every one who
makes no use at all of it ! If it were a happiness
to see Jesus Christ in the infirmity and humility of
his flesh ; what a happiness must it be to see him in
his glory, to possess him in eternity, to live his life,
to be transported with his joy, inebriated, as it were,
with his pleasures, and blessed with his very felicity !

CHAPTER X. 485

Sect. III. — The Love of God and of our Neigh-
bour,

" 25. f And, behold, a certain lawyer stood up,
and tempted him, saying. Master, what shall I do to
inherit eternal life ?"

How many times have we, like this lawyer, tempted
God in prayer ! We often beg of him to instruct
us in his will, as if we really intended to do it, whilst,
at the same time, we neglect to do that which we
know of it already. There are but too many, who
place the best part of their devotion in asking ques-
tions, and hearing a spiritual guide or director, con-
cerning those things which they sufficiently under-
stand; and who waste both his time and their own in
such discourses as are of little or no advantage at all.
The gospel would save them abundance of this trou-
ble, if they would but therein sincerely consult the
truth itself, and practise that which they know.

" 26. He said unto him. What is written in the
law ? how readest thou ?"

Jesus Christ himself refers us to the law of God,
though he was truth itself, and could give such holy
instructions. In vain do we seek after other lights
and ways besides those which we find there. It is
the Spirit of God which dictated the law, and made
it the rule of our life : it is injurious to him, for us
either not to study it, or to prefer the thoughts of
men before it. The first question which will be put
to a Christian at the tribunal of God, will be to this
effect, ' What is written in the law ? What have
you read in the gospel? What vase have you made
thereof?' What answer can that person return, who

486 ST. LUKE.

has not so much as read it, though he has had suffi-
cient ability and opportunity to do it?

" 27. And he, answering, said, Thou shalt love
the Lord thy God with all thy heart, and with all
thy soul, and with all thy strength, and with all thy
mind; and thy neighbour as thyself."

Our heart and our time ought not to be divided
in the love of God. Whatever is in man, and be-
longs to him, ought to be referred ultimately thereto.
We must love our neighbour, as we love ourselves,
when we love God and ourselves only for God's
sake. Christ does not command the love of our
neighbour, till after he has commanded and explained
the love of God, without which the rule which he
gives would be false. If the love of God be not the
prevailing principle and motive, in the use we make
of our mind, our will, our senses, talents, health,
strength, &c. we are deficient in the observation of
this precept.

" 28. And he said unto him, Thou hast answered
right : this do, and thou shalt live."

Do this in me, O Lord, and then I shall do it ;
cause me to live, and I shall live: for without thee
I can do nothing, (John xv. 5.) ; and it belongs to
thee to make me perfect in every good work, doing
in me thyself that which cannot be well-pleasing in
thy Father's sight but through thee alone : (Heb.
xiii. 2L) To live without charity is not properly
living ; and charity itself does not live long without
good works. True piety does not consist in know-
ledge, but in practice; and that knowledge of which
we make no use, will serve only to our condemna-
tion.

CHAPTER X. 487

" 29. But be, willing to justify himself, said unto
Jesus, And who is my neighbour?"

The more a sinner endeavours to justify himself
before God, the more he condemns himself. A
man must be very vainly puffed up with learning,
not to know who is his neighbour ; for he who knows
not this, knows nothing of charity. My God, how
much is learning to be dreaded, when charity does
not render it useful, edifying, holy, religious, mind-
ful of Christ, who is our chief neighbour, of the
church as liis spouse, and of our brethren as his
members.

Sect. IV. — The Parable of the Samaritan.

" 30. And Jesus, answering, said, A certain man
went down from Jerusalem to Jericho, and fell among
thieves, which stripped him of his raiment, and
wounded him, and departed, leaving him half dead."

This man, fallen among thieves, is an emblem of
the deplorable condilion of a sinner, who, having
withdrawn himself from being under the hand of
God, and from his dependence on him, is fallen into
that of the devil, has lost the state of original inno-
cency, and is banished from the heavenly Jerusalem,
sinking gradually every day into the lowest abyss of
misery, being stripped of righteousness, grace, im-
mortality, and of all the gifts of God, covered with
the wounds of sin and concupiscence, full of ignorance
and infirmity, unable to do any good, capable of all
evil, and having no longer any thing left but only
hope in Jesus Christ and in his grace, which keeps
him from being altogether dead, and past recovery,
as the rebellious angels are.

488 ST. LUKE.

" 31. And by chance there came down a certain
priest that way ; and when he saw him, he passed by
on the other side."

Neither Moses nor Aaron, neither the priests nor
the saints of the natural law, neither the patriarchs
nor the prophets, were able to repair lost man. They
saw and felt the wounds of sin, but could not heal
them ; and they passed their whole life without see-
ing the salvation of the world, except only in hope.
No, ray Saviour, there is no man like myself who can
give me the least relief: thou alone, O God-man,
art my only refuge.

" 32. And likewise a Levite, when he was at the
place, came and looked on him, and passed by on the
other side,"

Let us observe and acknowledge in this Levite,
the inability of the law, and of the ancient sacrifices,
to expiate the guilt, or to heal the wound of sin.
The law makes it known by forbidding it ; and by
this very means is an occasion of exciting and in-
creasing it; so far is it from weakening it or stop-
ping its course. The whole time of the law passed
away, without making any thing but transgressors of
the law of all those in whom the grace of Christ did
not act before-hand, and by way of anticipation.

" 33. But a certain Samaritan, as he journeyed,
came where he was ; and when he saw him, he had
compassion on him,"

Jesus Christ, the true Samaritan, a stranger to
us before the incarnation, separate from sinners, and
journeying, as it were, among us by becoming man,
vouchsafed to look upon sinful man, grovelling on
the earth, and wounded in every part. O Saviour

CHAPTER X. 489

and Guardian of my soul, cease not to cast thy eyes
upon it, to observe its wounds, and to have compas-
sion on its miseries !

" 34. And went to him, and bound up his wounds,
pouring in oil and wine, and set him on his own
beast, and brought him to an inn, and took care of
him."

The Son of God unites to, and takes upon him-
self the sinner and his sins, in order to cure them ;
pours into his wounded heart his healing, smooth,
strong, and delicious grace, binds up his wounds with
the bands of his commandments, and brings him into
his church. No merit or desert of ours drew down
upon us the assistance of our blessed Saviour, to
whom we were strangers, and even enemies, when
he undertook to save us. Teach us, Lord, to do
good indifferently to every body, and to do it gently
and efficaciously, without sparing any thing which
may be serviceable either to the body or the soul.

" 35. And on the morrow, when he departed, he
took out two pence, and gave them to the host, and
said unto him. Take care of him : and whatsoever
thou spendest more, when I come again, I will repay
thee. 36. Which now of these three, thinkest
thou, was neighbour unto him that fell among the
thieves ?"

Happy is that man whom God brings off from the
highway where he was wounded, and places in the
inn, namely, in the church on earth, where we re-
main as travellers and strangers till we are perfectly
cured. It is in this house of unity that God has
left the two pence of truth and charity, to be employed
by his ministers towards the salvation of souls until
x3

490 ST. LUKE.

his return. The church is the house of salvation ;
out of it there is no grace, no cure, no life. The
labours of faithful ministers will certainly be rewarded
by Christ, provided they have laboured by his ap-
pointment, for his sake, and by his Spirit. It is till
the time of his coming again, that is, till the last
judgment, that this reward is reserved.

" 37. And he said, He that showed mercy on
hira. Then said Jesus unto him. Go, and do thou
likewise."

Our neighbour is he who stands in need of our
assistance, let hira be what he will. Blood, interest,
friendship, inclination, or vain generosity, are but
private and selfish motives: the common ties of na-
ture, and those of grace, are the things which ought
to give us a common satisfaction or concern for the
happiness or misery of other men. Mercy is a
natural debt, not a service which is arbitrary and left
to our own discretion. The beinof miserable is suffi-
cient to give a man a right to the mercy of his neigh-
bour.

Sect. V. — Martha and Mary, The One Thing
necessary,

" 38. 51 Now it came to pass, as they went, that
he entered into a certain village : and a certain woman,
named Martha, received him into her house. 39.
And she had a sister called Mary, which also sat at
Jesus' feet, and heard his word."

Martha is the emblem of an active life, busied
about things relating to our neighbour, through the
necessity of charity; and Mary her sister is that of
a contemplative life, which is intent only on God,

CHAPTER X. 491

through the love of truth. These two kinds of life
ought to be united, like two sisters, in a Christian.
It is the lot and portion of a son or daughter of the
church, to hear Jesus Christ in prayer, and in read-
ing his word, with silence, humility, peace of mind,
assiduity, disengagement from all business, and with
a holy eagerness of desire. Happy portion this,
for persons to pass their life at Jesus' feet, when God
does not call them to any other employment !

" 40. But Martha was cumbered about much
serving, and came to him, and said, Lord, dost thou
not care that my sister hath left me to serve alone ?
bid her therefore that she help me."

Happy is the house wherein Martha calls Mary
to her assistance, and where prayer and love of re-
tirement sanctify labour and external occupations !
It would be a very great misfortune and disorder
indeed, if Mary should envy Martha ; if one should
prefer the noise and hurry of business, before the
quietness of silence and solitude, of prayer and at-
tendance upon God. It is a very considerable grace
for a man to be sensible of the weight and danger of
outward employments, and upon this consideration to
complain of them before God without envying the
ffrace of another. Thoucjh our labour have God,
Christ, and the church for its end, yet it is apt to dis-
tract and dry up the heart, and to cause murmuring,
when it is not undertaken in the spirit of mortifica-
tion and submission to the will of God. Martha
does well in calling Mary to her assistance : prayer
ought to support labour. It is common for ministers
who are truly the servants of God, to complain of
the difficulty of recollecting themselves, and that they
find their minds subject to distractions in prayer.

492 ST. LUKE.

" 41. And Jesus answered and said unto her,
Martha, Martha, thou art careful and troubled about
many things;"

The more active our temper is, the more watch-
ful ought we to be over ourselves, even in the em-
ployments of charity, lest we be troubled and dis-
tracted thereby. We must avoid hurry and eager-
ness in acting : this generally proceeds from that
great desire which men have of success, which is
always seeking to satisfy itself, to avoid blame, and
to acquire praise by satisfying others. That activity
which the Spirit of God inspires, is quiet and peace-
able, because it submits itself to God, and desires
nothing but his will. Trouble proceeds from hence,
that we would willingly do more, or in another man-
ner, than we are able, and that we would fain distin-
guish ourselves.

" 42. But one thing is needful : and Mary hath
chosen that good part, which shall not be taken away
from her."

The one thing needful is to live for God. That
which regards only the life of the body and the pre-
sent world, is not absolutely necessary ; since it is, on
the contrary, necessary for us to wean ourselves from
them both, and sometimes even to sacrifice the former.
Nothing is necessary but what is either eternal, or
leads to eternity. Martha's employment is good i
but that of Mary is better, because she begins here
below that which she is to do in heaven. Deli-
ver us, O Lord, from those necessities which pro-
ceed only from concupiscence, and likewise from every
thing which stifles the spirit of prayer, withdraws us
from the presence of God, and hinders us from fol-
lowing that which alone is truly necessary.^

CHAPTER XI. 493

CHAPTER XI.

Sect. I. — The LorcTs Prayer.

** 1. And it came to pass, that, as he was pray-
ing in a certain place, when he ceased, one of his
disciples said unto him, Lord, teach us to pray, as
John also taught his disciples."

By this example we may understand how profit-
able and edifying public prayer is in the church, or
in common in families. God often affixes great
blessings to a good example : this is a debt which
is owing from masters of families, and from all supe-
riors, to those who are under their care, or have any
dependence upon them. Pastors are obliged, in re-
lation to prayer, to give not only example, but also
instruction, in imitation of Jesus Christ and St. John.
One single person, being moved and edified by this
good example of our Lord, conceives a love for prayer,
desires to know how to pray, is sensible that of him-
self he is not capable of doing it, addresses himself
to Christ, obtains from him this divine pattern, pro-
cures this treasure for the rest of the disciples and
for the whole church, and becomes the occasion of
the infinite good which this prayer has produced, and
will produce therein to the end of the world. A
person must needs have prayed very much himself,
to be able to teach others to pray. It belongs pro-
perly to none but the God-man to teach how God
would be prayed to by man.

" 2. And he said unto them, When ye pray, say.
Our Father which art in heaven, Hallowed be thy

494 ST. LUKE.

The Lord's Prayer is an abridgment of religion,
and contains the object and duties thereof. The
order of the petitions shows the order of our desires ;
and the order of our desires that of our love, in which
the true worship of God does consist. God, who is
Father of the eternal truth, and, together with his
Son, the principle from whence the Holy Ghost pro-
ceeds, will be served by children, not by slaves, will
be worshipped in spirit and in truth, and sought after
for the sake of himself, and for the sanctification of
his name. The first motive, then, of our actions,
and the first desire of our heart, is the glory of God
in this world by the reign of grace, and the sanctifi-
cation of souls.

" — Thy kingdom come."

The second motive of our actions and desire of
our heart is, the coming of the kingdom of God by
his glory, which will be the perfection of the divine
adoption, the fulness of the knowledge of God and
Christ, the consummation of holiness and charity,
the perfect establishment of the kingdom of God by
the union of all the elect to their Head*, and by com-
pleting the whole mystical body in God to all eternity.

" — Thy will be done, as in heaven, so in earth,
3. Give us day by day our daily bread."

The third motive of our actions and desire of our
heart ought to be, that of our own sanctification and
of the assistance of God. Grace is the bread of a
Christian, as glory is his patrimony; and he ought
to esteem, desire, and pray for grace, in the same
proportion that he desires the glory to which it leads.
The bread of the body and of the soul is whatever is
necessary to the nourishment of both. A poor tra-

CHAPTER XI. 495

veller begs his bread every day, and eats only to
strengthen himself for his journey. Let us also,
like travellers, beg ours, and let us hasten towards the
country where we shall be filled with the bread of
God, without having any occasion to ask for it.

" 4. And forgive us our sins : for we also forgive
every one that is indebted to us.'*

The fourth motive of our actions and desire of
our heart is, that of the forgiveness of our sins, and
of the mercy of God. It is not sufficient for a tra-
veller to have his provisions ready, and to be plenti-
fully fed : he must remove all impediments which
may either stop or retard his journey, he must pay
his debts, finish all his suits at law, and agree with
all his adversaries. It is easy for a good Christian
to do all this. Charity alone does it for him, if he
has but that in his heart : and if he has it not, let
him not cease to seek and beg it of him, who never
fails to give it to every one who asks it as he ought.

" — And lead us not into temptation ; but de-
liver us from evil."

The fifth and last motive of our actions and desire
of our heart is, that of perseverance in the love of
God above all things. Let us always remember,
that we travel in a country where every place is full
of enemies and of great dangers. A traveller is
generally afraid of those who may rob him of his
money. How comes it to pass then, that a Chris-
tian is under so little apprehension of losing grace,
which is his whole treasure and subsistence? This
alone renders him unworthy to preserve and keep it.
So far as we esteem and know the value of it, so far
are we careful to watch and pray, lest it should be

496 ST. LUKE.

taken away from us by temptation. To pray, not to
be led into temptation, is to pray for the gift of per-
severance. And how careful ought we to be in en-
deavouring to obtain a gift, upon which our eternal
happiness depends, and which we deserve so much
the less to receive, the more we are persuaded that
we do deserve it, and the less solicitous we are to
obtain it? Lord, 1 expect it from thy pure mercy
alone. I do not ask, not to be tempted at all, but
that I may meet with the temptations only of thy
elect, which serve to increase their love towards thee,
and cause them to cleave unto thee with the greater
steadfastness.

Sect. II. — Three Loaves horro'wed. Ask, seeky
knock.

" 5. And he said unto them. Which of you shall
have a friend, and shall go unto him at midnight,
and say unto him, Friend, lend me three loaves;"

How great is the advantage and privilege of a
Christian, who prays, not to a friend, but to a Father,
and a Father who does not wait for our soliciting
him, but presses us himselt to ask him ; who has no
difficult moments or unseasonable hours, but whom
we find ready at all times, not barely to lend, but
even to give, and that not only more than we deserve,
but more than we ask, or could presume to ask.
The bread of the mind is truth ; the bread of tb^
heart is to do the will of God ; the bread of the
whole man is Jesus Christ and his grace : give us,
Lord, these three, and never cease to give them.

" 6. For a friend of mine in his journey is come
to me, and I have nothing to set before Kim ?"

CHAPTER XI, 497

The friend whom we ought to love most is our
soul : it is in a journey from the very time that it is
united to the body, and comes into the world : and
it finds here nothing but poverty, indigence, and in-
firmity. It is to thee, O my God, that I have re-
course in behalf of my soul; for I have nothing to
set before it. Thou hast been pleased to give it the
life of faith, vouchsafe likewise to nourish it with
hope, and to strengthen and support it by charity.

" 7. And he from within shall answer and say,
Trouble me not : the door is now shut, and my chil-
dren are with me in bed; I cannot rise and give thee."

The importunity and violence which we use to-
wards God in prayer are very grateful to him ; or
rather, we never properly ofler any violence at all to
him, but when we force him to refuse us, by render-
ing ourselves unworthy to receive his gifts. The
door of his mercy is always open during this life.
He, from within his house, which is heaven, hears
those who pray on earth. The supreme rest and
happiness which he enjoys in himself with his saints,
does not make him insensible to our pains and
miseries : and he need not quit the least part of that
happiness in order to assist and relieve us. Rise,
Lord, and behold the weariness, hunger, and wants
of this poor traveller.

" 8. I say unto you. Though he will not rise and
give him, because he is his friend, yet because of his
importunity he will rise and give him as many as he
needeth."

Perseverance in prayer obtains every thing. The
odd conduct and irregular behaviour of worldly peo-
ple, serve for the instruction of the righteous, to whom

498 ST. LUKE.

charity makes every thing useful and advantageous.
Man is hard-hearted even to his friends, when it
must cost him something to assist them ; because,
most commonly, it is only either his own satisfaction,
or his interest, which he loves in them. God does
good to all, because he is goodness itself, because he
communicates his good things without diminishing
them, because he works in all things without being
wearied, and because he loves without the least in-
terest.

" 9. And I say unto you. Ask, and it shall be
given you; seek, and ye shall find; knock, and it
shall be opened unto you."

A man, in order to offer up a good prayer, must
ask with the humility of a beggar, he must seek with
the carefulness of a good servant, and he must knock
with the confidence of a friend. It is either through
pride, hard-heartedness, or want of power, that men
suffer themselves to be importuned by others, and
make them wait for their gifts so long : God does it
out of kindness, wisdom, and love, and in order to
the more plentiful effusion of his gifts and mercies;
since he himself engages to form in us the piety,
perseverance, and other dispositions of prayer, and
to proportion thereto the magnificence of his gifts,
and the abundance of his graces.

" 10. For every one that asketh, receiveth ; and
he that seeketh, findeth; and to him that knocketh,
it shall be opened."

It is by charity that we must ask, seek, and knock:
it is by this that we obtain every thing : it is by this
that we make a good and persevering use of any gift
already received. When we do not receive that

CHAPTER XI. 499

which we ask, let us always believe, either that we
do not ask it as we ought, or that it is good for us
not to receive it. We must receive refusals from
God as gifts, with adoration and thanksgiving; be-
cause it is really a great gift for us not to receive
that which he foresees we would abuse, and the abuse
of which would incense his wrath against us.

" 11. If a son shall ask bread of any of you that
is a father, will he give him a stone ? or if he ask a
fish, will he for a fish give him a serpent?"

Let us never fear that God will give us a stone
instead of bread; but let us fear lest we ourselves
should change the bread of God into stone, by the
hardness of our own heart. Whoever receives the
sacrament without profit, and eats and drinks the
representative body and blood of Christ without be-
ing nourished by them ; he changes the bread of
heaven into a stone. Judas received them into his
mouth, and the serpent entered into his heart, be-
cause he received them with the heart of a serpent.

" 12. Or if he shall ask an egg, will he offer him
a scorpion ?''

What ought we not then to expect from so good
a Father as God is in relation to us? And how can
his gifts possibly do us any hurt, so long as we take
care to keep our heart sound and good ? The Scrip-
ture may be compared to an egg, which we must
open, in order to discover the truths of religion therein
contained; and on which a good heart feeds, taking
it with the salt of wisdom and discretion. Heretics
and libertines find therein that which poisons them,
because they have the heart of a scorpion.

" 13. If ye then, being evil, know how to give

500 ST. LUKE.

good gifts unto your children ; how much more shall
your heavenly Father give the Holy * Spirit to them
that ask him ?" [* Fr\ Good.]

It is the goodness of God which is the fountain
of all his gifts. The good Spirit is the Spirit of
love, which God urges us to ask of him. This is
the only gift which in itself is worthy of God, and
of those to whom he has already vouchsafed to give
his Son. There is nothing which we ought to ask
more frequently and earnestly than this; and yet
there is nothing which is by the generality of persons
asked more seldom and with greater indifference.
It is a shame to Christians, that their vows, devo-
tions, &c. have almost all of them no other end, but
health, the gaining of a suit at law, or some other
temporal advantage. We are very ready to ask for
good success in our affairs ; but we seldom ask for
that good Spirit, which makes even the worst affairs
beneficial and advantageous to us, through the good
use which it causes us to make of them.

Sect. III. — The dumb devil. The blasphemy of
the Jews, A divided Jcivgdom.

" 14. f And he was casting out a devil, and it
was dumb. And it came to pass, when the devil was
gone out, the dumb spake; and the people wondered."

The devil shuts up the mouth of those whom he
hinders from praising God, from praying to him, from
confessing their sins, from bearing witness to truth
and innocence, or from giving admonition, instruc-
tion, and comfort, to those who need them, and to
whom they are due. The mouth is generally shut
with respect to all these duties, only because the

CHAPTER XI. 501

heart is shut towards God, and open to temporal
interests, and to human fears and motives. Lord,
it belongs to thy Spirit to cast out this dumb devil.
Thou hast the key of David ; and if thou dost but
vouchsafe to open the heart and the mouth, no man
is able to shut them.

" 15. But some of them said, He casteth out
devils through Beelzebub the chief of the devils."

That which proceeds from the Spirit of God, is
every day' ascribed to the evil spirit, by the rash
judgments of men. Two spirits so contrary to each
other, have likewise ways as directly contrary. The
Spirit of God inclines men to excuse even bad actions
as much as possible, by the uprightness of the in-
tention : the evil spirit endeavours to decry the very
best, condemning either the intention or the means.
We ought to be forced by the plainest evidence to
condemn our neighbour; and we often condemn him
contrary to all evidence.

" 16. And otiiers, tempting him, sought of him
a sign from heaven."

Infidelity has never sufficient arguments for con-
viction. Faith, though wise and discreet, having
likewise humility and sincerity, is satisfied with such
as God is pleased to use. To one who has a sincere
faith, it is enough that God has once declared him-
left. He who is not content with this, wants faith,
not proofs. Lord, I do not ask of thee new signs
or miracles: thou art thyself the greatest of all.
Faith is that which is necessary for me, this is the
thing which I ask of thee.

" 17. But he, knowing their thoughts, said unto
them, Every kingdom divided against itself is brought

502 ST. LUKE.

to desolation; and a house divided against a house
falieth."

How much ought we to love unity, without which
nothing can subsist, since it is one of the properties
and marks of God's works, and above all of his
church ! Every communion which separates itself
from this church, is no other than a Iiouse divided
against itself, which will certainly fall. The church
alone, founded upon a rock, is preserved in the midst,
and against all the assaults, of schismatical churches,
or of false religions, which all conspire its destruction.

" 18. If Satan also be divided against himself,
how shall his kingdom stand ? because ye say that I
cast out devils through Beelzebub."

There can be no concord betwixt Christ and Be-
lial. It is a foolish and senseless calumny, to endea-
vour to make it believed, that a man is an enemy of
the church, when he is wholly intent on establishing
truth of doctrine and holiness of manners therein,
and on casting out of it the devils of error and sin.
We must therefore, following the example of Christ,
not cease to serve the church, in the midst of all the
calumnies and oppositions of false brethren.

" 19. And if I by Beelzebub cast out devils, by
whom do your sons cast them out? therefore shall
they be your judges."

The corruption of the heart is the cause of the cor-
ruption of the understanding and judgment. Pas-
sion makes men frequently condemn that in some
which they approve in others. As nothing is so
common as these personal errors and heresies; so
nothing is more criminal, than to employ these means
to render those whom we do not love odious to the
world.

CHAPTER XI. 503

" 20. But if I with the finger of God cast out
devils, no doubt the kingdom of God is come upon
you."

Wherever the reign of the devil and of self-love
ceases, there God and charity must needs reign.
We cannot be assured that God reigns in a soul,
but only when the devils which possessed it, that is,
its lusts and evil habits, are cast out, not by other
devils or lusts, but by the love of righteousness and
the hatred of sin; which is done by the finger of
God, namely, by his Holy Spirit.

Sect. IV. — The strong Man armed. The Devil
re-entering.

"21. When a strong man armed keepeth his
palace, his goods are in peace :"

The world and the sinner are the habitation of
the devil, until Christ take possession of them by his
incarnation and grace. We are all born under the
dominion of this strong person armed ; and have all
been his house and his possession, by being born
slaves to sin. Would to God we had never been
so by our own will, and that we had not given our-
selves to him more than once ! We cannot have
too frequent occasions of humbling ourselves on this
account; and all the truths which have any relation
to this matter, put us in mind of doing it.

" 22. But when a stronger than he shall come
upon him, and overcome him, he taketh from him all
his armour wherein he trusted, and divideth his
spoils."

Blessed be thou, O my God, for that thou hast
not left this enemy in possession of ray heart, but

504 ST. LUKE.

hast been pleased to re-enter upon thy rights, and to
reinstate thyself therein, by overcoming in me con-
cupiscence by a stronger charity. Without con-
cupiscence, the devil has no power : that is the thing
wherein he places his whole strength and confidence.
Christ takes from him all his armour, whenever he
roots out of the heart the love of pleasures, the de-
sire of riches, and the pride of life.

" 23. He that is not with me is against me ; and
he that gathereth not with me scattereth."

Indifference is a crime in a pastor and minister of
the church, who is a man of God, obliged by his
profession to have the interests of Christ and of his
spouse at heart. In vain does he flatter himself
that he does no evil, if so be that he do no good.
He disperses the flock of God, if he is not diligent
in seeking and bringing home the sheep which are
gone astray, in securing those which are in the fold,
and in feeding, strengthening, and curing them.
That person scatters, who does not gather with Je-
sus Christ, in the unity of his body, in his Spirit,
and by his grace.

" 24. When the unclean spirit is gone out of a
man, he walketh through dry places, seeking rest ;
and finding none, he saith, I will return unto my
house whence I came out."

The rage of the devil against those who are re-
turned to God, is greater than we can imagine. We
have but little knowledge of this enemy of our salva-
tion, if we suffer ourselves to grow careless after
having been delivered from his yoke. No person
has greater reason to be afraid of his assaults and
snares, than one who has vanquished him, if the vie-

CHAPTER XI. 505

tory either pufF him up, or render hira less vigilant.
A converted sinner is a place which the devil has
lost, the weak sides and avenues whereof he per-
fectly knows, and in which he very often keeps a
correspondence.

** 25. And when he cometh, he findeth it swept
and garnished.'*

Nothing is more likely to recall the devil into a
reconciled sinner, than for him either not to confirm
and secure his reconciliation by good works, or to
have only the outward part of them, or to take great
complacency and satisfaction in them as in his own
proper righteousness. Such a soul seems to be
swept and garnished on purpose to invite the devil
back again.

" 26. Then goeth he, and taketh to him seven
other spirits more wicked than himself; and they
enter in, and dwell there : and the last state of that
man is worse than the first."

How dangerous are relapses ! If the Jews, de-
livered from their bondage in Egypt, and become
the people of God by the covenant of the law, fell
into a state much worse than their first, by the abuse
of that covenant, and by rejecting Jesus Christ —
Good God ! what is the last state of a Christian,
who falls from the divine adoption, by losing the grace
of his baptism, by trampling under foot the blood of
Christ, and obliging his Holy Spirit to withdraw
from him, and give place to the evil spirit !

Sect. V. — The blessedness of Ihe Molher of Christ.
The Queen of the South. The Ninevites.

" 27. 5[ And it came to pass, as he spake these
Vol. II. Y 57

506 ST. LUKE.

tilings, a certain woman of the company lifted up her
voice, and said unto him. Blessed is the womb that
bare thee, and the psps which thou hast sucked !"

The holy Virgin is not blessed in having born
Christ, on any other account, but only because he,
being much more than the holiest of saints, made
her worthy to be his mother by sanctifying her.
The virtue of children is the glory of those who gave
them birth and good education.

" 28. But he said, Yea, rather, blessed are they
that hear the word of God, and keep it."

Christ does not blame the praise here given to his
mother, but he completes and perfects it, by inti-
mating, that her blessedness proceeded from having
borne the Son of God in her heart, even before she
bare him in her womb; and from her having been
nourished herself with the milk of the word and will
of his Father, even before she nourished his Son
with her own milk. Let us imitate Jesus Christ,
who always prefers those who belong to him accord-
ing to the Spirit, before those who belong to him
according to the flesh. Blessed is that person who
hears the word and keeps it !

" 29. f And when the people were gathered thick
together, he began to say. This is an evil generation;
they seek a sign; and there shall no sign be given
it, but the sign of Jonas the prophet."

Nothing shows more clearly the hardness and cor-
ruption of these hearts, than their asking a new mi-
racle, counting, it seems, all those as nothing which
they had seen before. Their incredulity with respect
to that which he promised, and which he gave them
in his resurrection, ought fully to convince man, that

CHAPTER XI. 507

the most entraordinary are capable only of hardening
the heart the more, unless God change it by an in-
ward miracle of his grace, and render it attentive to
the voice of external miracles. My God, this is the
miracle which I ask of thee; — grant that I may not
have the heart of a Jew, in relation either to all those
which thou hast wrought for me, or to all those which
I have every day before the eyes of my flesh and of
my faith !

" 30. For as Jonas was a sign unto the Ninevites,
so shall also the Son of man be to this generation. '*

The resurrection of Christ was the last of his mi-
racles for the Jews, and filled up the measure of their
impenitency. It was the first for the Gentiles — the
signal that they should be called to repentance, and
the cause and pattern of their conversion, prefigured
by that of the heathen Ninevites. Let thy resur-
rection, O Jesus, be truly to me, both the end of
my falling, and the beginning of a new life. The
mysteries of Christ, which to those who have faith
are sources of grace, become to proud and incredu-
lous hearts occasions of their falling and being har-
dened in sin.

"31. The queen of the south shall rise up in the
judgment with the men of this generation, and con-
demn them : for she came from the utmost parts of
the earth to hear the wisdom of Solomon ; and, be-
hold, a greater than Solomon is here."

Unbelieving Christians will be condemned even
by infidels. What pains do people take to satisf^^
their curiosity, and perhaps only to see a man ?
Would they do as much in order to their own salva-
tion, and to know Jesus Christ? This example will
y2

508 ST. LUKE.

confound those Christians at the day of judgment,
who have not vouchsafed to open the New Testa-
ment, that they might hear the incarnate Wisdom
speaking therein, and learn from his mouth the
words of eternal hfe. We have no occasion to cross
the seas, or to go far to hear him : we need only
hearken to the church diffused every where, which is
the mouth of the true Solomon. My God, how
great is the comfort, when, at the foot of the gospel,
our faith tells us, " Behold, a greater than Solomon
is here !" This is he who possesses and gives true
wisdom.

" 32. The men of Nineve shall rise up in the
judgment with this generation, and shall condemn
it : for they repented at the preaching of Jonas; and,
behold, a greater than Jonas is here."

Graces not received as they ought, and the abuse
of the divine benefits, harden the heart. What a
repentance was this, at the preaching of a person un-
known, of a different nation and religion, and work-
ing no miracles, and this only to avoid temporal evils !
Where is that of the generality of Christians, though
instructed by the Son of God himself, and by which
they are to deliver themselves from an eternity of
torments, and to gain heaven? Let us not wait till
the last day, either of the world or of our life, ere we
make this comparison, and understand what we owe
to Christ and to our own souls.

Sect. VI. — The Candle on a Candlestick. The
Smgle Eye.

" 33. No man, when he hath lighted a candle,
putteth it in a secret place, neither under a bushel,

m

CHAPTER XI. 509

but on a candlestick, that they which come in may
see the light."

The truths of the gospel are not to be concealed,
nor held captive in unrighteousness : but the people
are to be instructed in them. The Scripture, and
particularly the gospel, is our candle. It is the
Spirit of God which has lighted and placed it on the
candlestick of the church, that the light of it might
be seen by all the faithful. To forbid Christians
the reading of the Scripture, is to forbid the use of
light to the children of light, and to make them
suffer a sort of excommunication. Thou, O Lord,
wast pleased to invite every body to hear thee, and
didst expressly forbid thy apostles to hinder little
ones from coming to thee : do not permit me then to
be hindered from hearing thee in thy gospel, which
is to me instead of thy visible presence; nor suffer
this candle to be put under a bushel, or in a secret
place.

" 34. The light of the body is the eye : therefore
when thine eye is single, thy whole body also is full
of light; but when thine eye is evil, thy body also is
full of darkness."

The single eye is an upright, pure, and Christian
intention. It is a great misfortune for a Christian,
and much more for a clergyman, to have either false
lights and prejudices in his mind, or corrupt passions
and intentions : all his designs, his judgments, and
the whole conduct of his life, are generally infected
thereby. This was that which made the Jews judge
so ill of Christ and reject him : and it is this which
makes Christians judge so ill of their brethren, and
set themselves against them without any foundation.

510 ST. LUKE.

" 35. Take heed therefore that the light which is
in thee be not darkness."

An irregular intention corrupts the whole action :
a false light causes a man to fall into abundance of
faults. It is one of the most dangerous, for us to be
unwilling to examine, according to Christ's direction,
whether that by which we are led be not rather dark-
ness than light. It is an inexhaustible spring of
rash judgments, divisions, and sins, for men to adhere
inflexibly to their own prepossessions, and to resolve
no more to hear, nor receive any instruction, than if
they were infallible.

" 36. If thy whole body therefore be full of light,
having no part dark, the whole shall be full of light,
as when the bright shining of a candle doth give
thee light."

When a man's heart and inclinations tend to
God, and he walks toward him following a sure
guide, such as is the gospel or the church, he has
peace in his heart, and walks as in a way of light.
Every thing which moves the heart must be very
right and pure; the least irregular aim, the least
dark intention, is capable of spreading great darkness
over the whole conduct and behaviour.

Sect. VII. — The Outside of the Cup, Neglect of
Charity,

" 37. % And as he spake, a certain Pharisee be-
sought him to dine with him : and he went in, and
sat down to meat."

It is necessary to converse familiarly with sinners,
in order to gain them to God ; but it must be done
with prudence and circumspection. A minister of

CHAPTER XI. 511

God ought not to eat at the tahle of others, either
often, or of his own accord. He may sometimes
yield to importunity, and to considerations of use-
fuhiess, decency, or charity : but never to his own
incHnation, or to the desire of good cheer.

" 88. And when the Pharisee saw it, he marvelled
that he had not first washed before dinner."

This Pharisee, by immediately showing his Phari-
saism, discovers the reason which brought the Son of
God to his house : it was more to instruct than to
be entertained. It is easy to pass from the practice
of some external action to a fondness for it, from
fondness to superstition, from superstition to a con-
demnation of those who do not practise it, from a
condemnation to a contempt of them, and from a con-
tempt to an open schism and separation."

" 39. And the Lord said unto him, Now do ye
Pharisees make clean the outside of the cup and the
platter ; but your inward part is full of ravening and
wickedness."

Christ here teaches his ministers not to be para-
sites, who purchase their good meals at the expense
of truth. He does not speak the language of one
who has sold his liberty, or who is lavish of his com-
mendations out of interest. My God ! who can say
that he is entirely free from this Pharisaical hypoc-
risy ? Where is that person to be found, who, by
the inward purity of the motions of his heart, takes
as much care not to offend the eyes of God, as he
does not to displease men by his outward behaviour?

" 40. Ye fools, did not he that made that which
is without make that which is within also?"

This apparent severity of expression is often use-

512 ST. LUKE.

ful and even necessary to awaken the sinner, and to
give him a more lively sense of his faults. There
are no sinners whatever, who think themselves wiser,
or more applaud their own actions, than hypocrites
do ; and it is for this very reason that our blessed
Lord exposes the folly of their conduct. Nothing
is more foolish, than to pretend to be devout by a
grave and serious appearance ; to endeavour to please
men, who cannot possibly make us happy ; and not
to be at all solicitous to please God, upon whom
our happiness depends; to bestow all our care on
the outside, not considering that it is in mind and
heart that we are made after the image of God, and
that, without giving him these, it is not possible to
please him.

" 41. But rather give alms of such things as you
have ; and, behold, all things are clean unto you."

He who has pity on the poor shall be saved, pro-
vided he have likewise pity on his own soul, in ren-
dering himself acceptable to God. Is, then, the pro-
mise of the forgiveness of our sins so small a thing,
that we neglect to purchase it with alms? Hypoc-
risy and avarice, when joined together, are almost
incurable. In beginning to oppose covetousness by
giving alms, we weaken hypocrisy ; because the latter
is oftentimes only an effect of the former, and because
God shows mercy to those who themselves show it to
others.

Sect. VIII. — Woes pronounced against the Phari-
sees^ Scribes, and Lawj/ers.

" 42. But woe unto you, Pharisees ! for ye tithe,
mint and rue, and all manner of herbs, and pass over

CHAPTER XI. 513

judgment and the love of God : these ought ye to
have done, and not to leave the other undone."

Observe here the several marks and characters of
the devotion of the Pharisees, and of all those who
act by their spirit. First, They are very exact in
trifles, in order to gain reputation and credit; but
they destroy the commandment concerning the love
of God, to flatter the desires of the world, of whose
favour they are extremely fond. It ought to be the
chief care of a pastor, to establish religion in the
heart by the love of God, which worships him in spirit
and in truth, and by the love of our neighbour,
which includes in it judgment or justice. External
performances are but the outside of these things.

" 43. Woe unto you, Pharisees ! for ye love the
uppermost seats in the synagogues, and greetings in
the markets."

The second character of the imitators of the
Pharisees is, that they seek to be the first or chief
in the church, to teach and preach in the chief pul-
pits, and to be honoured by the people. Pride does
not consist in being the first or chiefest, but in lov-
ing the esteem and distinction which attend upon the
first place, and seeking the advantages which accom-
pany it. It is a misfortune to be exposed to them,
because it is very rare not to be corrupted by them.

" 44. Woe unto you, scribes and Pharisees,
hypocrites ! for ye are as graves which appear not,
and the men that walk over them are not aware of
them."

The third mark or character of these imitators is,
that they hide their corrupt maxims under an exter-
nal piety and a false charity. It is a dreadful judg*
y3

514 ST. LUKE.

ment on hypocrites, when God suffers them to con-
ceal their corruption according to their heart's desire :
their being exposed to public shame, would be a step
toward their conversion. It is the same in propor-
tion, with respect to the lesser instances of hypocrisy,
and feigned humiliations, from which few are alto-
gether exempt.

"45. Then answered one of the lawyers, and said
unto him. Master, thus saying thou reproachest us
also.'*

The fourth character of hypocrites is, that they
think themselves incapable of committing faults, that
they cannot bear being reproved for them, and that
they are no farther concerned at the disgrace of
others than as it falls unon themselves. We see
two very contrary affections in the proud. The fear
of being despised, persuades them that they are
taxed whenever we reprove the faults of others; and
the esteem they have of themselves, makes them be-
lieve that our discourse is never directed to them,
when we exhort to the practice of virtue.

" 46. And he said. Woe unto you also, ye lawyers !
for ye lade men with burdens grievous to be borne,
and ye yourselves touch not the burdens with one of
your fingers."

The fifth mark or character of the imitators of the
Pharisees is, that they observe no part of that them-
selves to which they oblige others; and that they
indiscreetly load them with the burden of many un-
profitable performances, without concerning them-
selves whether their heart is devoted to God. True
charity is compassionate, willing to take upon itself
the burden of others, and far from laying upon them

CHAPTER XI. 515

one which is too grievous to he home : whereas
hypocrites aim at nothing, hut gaining to themselves
honour from the austerities which they impose upon
others, without consulting their strength.

" 47. Woe unto you ! for ye build the sepulchres
of the prophets, and your fathers killed them."

The sixth character of hypocrites is, that they
spare nothing to persuade the world that they hon-
our those who have laid down their lives for the truth,
and that they condemn their persecutors, though they
themselves persecute the truth and those who preach
it. Those persons who inherit the vices of their
fathers, can never sincerely condemn their crimes.

" 4-8. Truly ye bear witness that ye allow the
deeds of your fathers: for they indeed killed them,
and ye build their sepulchres."

Seventhly, Hypocrites imitate the wicked who are
gone before them. Cruel as their fathers, they are
continually hatching mischievous designs in their
hearts against the servants of God living in their
own age, and, at the same time, make a show of
honouring the saints of ages past.

" 49, Therefore also said the wisdom of God, I
will send them prophets and apostles, and some of
them they shall slay and persecute :"

In the eighth place, they make no scruple to de-
stroy or ruin those who contradict them no otherwise
than by opposing their passions in teaching them the
truth. The wisdom of God must needs draw abun-
dance of glory from the fidelity of a minister, who
gives up his life rather than renounce the truth, or
be wanting to his ministry; since, in order to make
way for it, he permits so great a crime, even foresee-
ing it.

516 ST. LUKE.

" 50» That the blood of all the prophets, which
was shed from the foundation of the world, may be
required of this generation ;"

The ninth mark or character of hypocrites is,
that they draw down the curse of God upon a whole
people, by engaging them in their passions. The
blood of the prophets, that is, the injustice and vio-
lence done to the ministers of the Lord, is that
which generally fills up the measure of iniquity, and
brings down utter desolation upon states and king-
doms. Other sins are punished in private persons:
God revenges these as injuries done to himself, after
a most dreadful manner, and by the ruin and desola-
tion of whole nations.

'* 51. From the blood of Abel, unto the blood of
Zacharias, which perished between the altar and the
temple : verily I say unto you. It shall be required
of this generation."

The tenth character of hypocrites is, that they
flatter themselves with the hopes of impunity : but
the justice of God will certainly punish them, all in
general, and every one in particular. Abel is
counted among the prophets, because he prefigured
or foreshowed Jesus Christ by his innocence and
death, as Cain did Judas and the Jewish people, by
his treachery, envy, and fratricide. Extraordinary
crimes, which put an end to the patience of God, are
punished with a general punishment; because the
corruption and impenitence are then become general,
the people join in the sins of their leaders, and they
seem to have heaped up and surpassed all the wicked-
ness of preceding ages.

" 52. Woe unto you, lawyers ! for ye have taken

CHAPTER XI. 517

away the key of knowledge : ye entered not in your-
selves, and them that were entering in ye hindered."

The eleventh mark or character of liypocrites is,
that they imagine themselves alone in possession of
knowledge, though they be ignorant, and endeavour
to keep others in ignorance as much as possible. It
is a wretched and damnable artifice of those who
would tyrannize over the consciences of men, to
introduce and continue ignorance in the church.
They who are resolved not to follow the light, are
far from endeavouring to disperse the darkness, by
the favour of which they securely reign.

" 53. And as he said these things unto them, the
scribes and the Pharisees began to urge him vehe-
mently, and to provoke him to speak of many
things ; 54. Laying wait for him, and seeking to
catch something out of his mouth, that they might
accuse him."

The twelfth and last character of the imitators of
the Pharisees is, that they place all their strength in
confidence, craft, and deceit; whereas sincerity, hu-
mility, and trust in God, are the whole strength of
the righteous. It is the common way of heretics
and false teachers, to be provoked by the advice
which is given them, and, at the imputations with
which they are justly charged, to clear no one point,
to answer by new questions, and to seek to surprise
their adversaries, or to catch something out of their
mouth, that they may accuse them. Thy wisdom
and light, O Lord, can disperse all their artifice and
darkness. Cast the bright beams of this light on
those who are to defend themselves against these
subtle and deceitful men. Raise and animate their

518 ST. LUKE.

heart, that they may not be wanting to the cause of
truth ; guide their tongues, that they may not be
deficient in prudence, nor expose the truth by any
indiscretions, or unseasonable transports of zeal.

CHAPTER XII.

Sect. I. — The Leaven of the Pharisees. We must
fear God only, trust in him, and confess him,

" 1. In the mean time, when there were gathered
together an innumerable multitude of people, inso-
much that they trode one upon another, he began to
say unto his disciples first of all, Beware ye of the
leaven of the Pharisees, which is hypocrisy."

Great and habitual hypocrites, and whose hypoc-
risy tends to seduce the minds of men by error, or
to corrupt their manners by sin, ought not to be con-
cealed. But to qualify a man to tax others with this
vice, he must either know the bottom of the heart,
as Jesus did, or there must be such full proof and
evidence of the thing, that he may be certain of it.
Some particular persons among the Pharisees might
be exempt from this crime; and yet this did not hin-
der Christ from bringing a general charge against the
whole body : because private good ought to give way
to public.

" 2. For there is nothing covered, that shall not
be revealed; neither hid, that shall not be known."

In vain, when we are about to commit a sin, do
we shun the sight of men, since we cannot possibly
avoid that of our Judge. The darkness of the
night, and the light of the day, to him are both alike.

I

CHAPTER XII. 519

Sooner or later the hypocrite will be known for what
he is; and he is often discovered even in this life. It
is just, that those who have not the least esteem and
value for the life to come, should not even in this be
secure of enjoying always the short pleasure of a vain
reputation.

" 3. Therefore, whatsoever ye have spoken in
darkness shall be heard in the light; and that which
ye have spoken in the ear in closets shall be pro-
claimed upon the house-tops."

The more a sinner endeavours to hide himself
here, with the greater shame and confusion shall he
be covered hereafter in the sight of all the world.
That which constitutes the peace and satisfaction of
a good man is, that he does nothing in secret of
which he need be ashamed at the day of judgment;
and that he shuns the eyes of men, on no other ac-
count but only that he may not receive from them
his reward. Let us often reflect upon this truth,
that our Judge is our witness, and that the thickest
darkness is so far from covering us from his sight,
that it becomes bright and clear, so as to show us
plainly to him, with all our most secret lusts and de-
sires. It is not enough for a minister of the truths
of the gospel not to corrupt them in secret, but he
must produce them to open day-light, and preach
them in the face of the whole world.

" 4. And I say unto you, my friends. Be not
afraid of them that kill the body, and after that have
no more that they can do."

We ought to fear, not the death of the body,
since it must die; but that of the soul, which was
created to live eternally. Christ is not of the num-

520 ST. LUKE.

ber of those friends who are altogether for sparing
those they love the trouble of present evils, and for
lulling them asleep as to those of eternity, for fear of
disturbing and grieving their minds. True friendship
consists in exciting our friends to do their duty, and
saving their souls at the expense of all things. A
man has but one life to lose, and one soul to save ;
and it is madness to sacrifice the salvation of the soul
to the preservation of the life of the body, instead of
sacrificing the latter to the salvation of the former.

" 5. But I will forewarn you whom ye shall fear :
Fear him, which -after he hath killed, hath power to
cast into hell; yea, I say unto you. Fear him."

What darkness must have overspread the mind of
man, what corruption must there be in his heart, since
it was requisite that God should take upon him our
flesh, to teach us that he alone ought to be feared !
It is our fondness for the present life and the conve-
niences thereof, which makes us fear men, and is the
cause that we cannot prevail with ourselves to fear
none but God. He alone is able to disengage the
heart from these things, who is Lord of it at present,
and who shall hereafter be its Hfe and eternal felicity.
Teach us. Lord, this necessary lesson. Grant that
I may love nothing which it is in the power of men
to give or take away ; to the end that thou mayest
be the sole object of my fear, as well as of my love.

" 6. Are not five sparrows sold for two farthings,
and not one of them is forgotten before God ?"

The providence of God is the comfort of the
righteous. The little faith we have as to the care,
vigilance, and concern of God, in every thing which
relates to us, is the source of all human disquiets and

CHAPTER XII. 521

fears. His wisdom cannot be surprised, his power
cannot be forced, his love cannot forget itself: this
ought to make us easy and satisfied, yet so as not to
neglect human mean^. Man distrusts God, and fears
that he is forgotten by him, because he judges of
God by himself, is very apt to forget him, and to be
unfaithful to him.

" 7. But even the very hairs of your head are all
numbered. Fear not therefore : ye are of more value
than many sparrows."

Some men admire the providence of God over the
smallest creatures, who yet, upon occasion, are un-
easy and solicitous, as if they believed none with re-
spect to themselves. God watches over everything,
without debasing himself; he acts in every thing,
without growing weary ; and he is sufficient for every
thing, without multiplying himself: and this because
he need only will, and because whatever good he de-
signs his creatures, he wills it by his power and his
love. He alone knows our value, because he alone
knows how much he loves us, and because he is him-
self the price of our love. Since God is mindful of
man with so much goodness, how can man be so un-
mindful of God?

*' 8. Also I say unto you, Whosoever shall con-
fess me before men, him shall the Son of man also
confess before the angels of God :"

Christ will treat us at the day of judgment, as we
have treated him in the time of our life. Happy is
that person who confesses him in his heart, with his
mouth, and by his works ! We should esteem it an
honour to declare for Christ, if it cost us none of our
worldly pretensions : as if he was not capable of mak-

522 ST. LUKE.

ing us amends for whatever we can lose for his sake;
and as if it were not sufficient to be owned by him as
joint-heirs, and called to possess his inheritance to-
gether with him.

" 9. But he that denieth me before men, shall be
denied before the angels of God."

What despair must be the portion of that soul
which Jesus Christ denies and renounces ! To
whom can it belong but to the devil, whom it chose
for its master, when it refused to acknowledge Christ
for its Lord and its God? Every age has its proper
manner of confessing or denying Christ, as every age
has its proper way of persecuting those who do con-
fess him. The disposition whereby we are ready to
give up our life and our blood, is requisite at all
times; and when a man has it, he sits very loose
from every thing else. The less we lose at present,
the more culpable are we, if we are unwilling, when
occasion requires, to relinquish it for the sake of
Christ.

" 10. And whosoever shall speak a word against
the Son of man, it shall be forgiven him : but unto
him that blasphemeth against the Holy Ghost, it
shall not be forgiven."

To what remedy can the sinner have recourse, if
he reject the Holy Ghost, who alone calls him to re-
pentance, and gives him the grace and the will to
perform it. He who through fear renounces Christ,
is not far from speaking against him : but to renounce
the faith through infidelity, and to call every thing
which the Spirit of God has done by Christ and his
apostles a mere illusion, this is a blasphemy out of
which men seldom or never recover, because the root

CHAPTER XII. 523

of faith is plucked up, and every principle of life ex-
tinguished.

" 11. And when they bring you unto the syna-
gogues, and unto magistrates, and powers^ take ye no
thought how or what thing ye shall answer, or what
ye shall say:"

Who would not despair of being able to stand
against so many sorts of temptations, if Christ did
not assure us, that it is neither by our own under-
standing nor strength that we are to resist them ? It
is the chief foundation of our hope, not to place our
trust and confidence in ourselves, but to be tho"
roughly sensible of our own ignorance and weak-
ness.

" 12. For the Holy Ghost shall teach you in the
same hour what ye ought to say."

The knowledge of our own inability would serve
only to make us despair, if Christ had not promised
that his Spirit should supply all our defects, and do
all in us. This Spirit is that perfect Master, who
enlightens the understanding, inflames the heart,
and forms the very words in our mouth. O Holy
Spirit ! ihou art my only hope : be not wanting to me
in my need, and at the hour of temptation. Instruct
me in the manner peculiar to thyself, by causing me
to know, love, and perform my duty.

Sect. II. — We must beware of Covetousness. The
Worldly Rich. The Rich towards God.

" 13. f And one of the company said unto him,
Master, speak to my brother, that he divide the in-
heritance with me."

The possessions of this world are only occasions of

524 ST. LUKE.

division, trouble, and scandal : the certain way for a
man to enjoy peace, is not to set his heart upon
them. The strictest and closest ties are not proof
against interest and the desire of riches. Would to
God that Christians, after the example of this per-
son, instead of going to law, would refer their in-
terests to the determination of understanding and
charitable arbitrators ! This is the fruit of a good
sermon; and a pastor ought to preach in such a man-
ner, as to gain the confidence of the faithful to that
degree, that they may believe they put their in-
terests into the hands of Christ, in putting them into
his.

" 14. And he said unto him, Man, who made me
a judge or a divider over you ?"

A person consecrated to God ought not to con-
cern himself with temporal affairs, any farther than
charity and the order of discipline engage him therein,
without prejudice to more essential duties. Our
blessed Lord could have decided this difference in a
moment ; but the example of a perfect disengage-
ment from worldly things, was more necessary for
the ministers of the church, than that of a charity
applying itself to temporal concerns. A common
father ought not to run the risk of losing that con-
fidence which is necessary with respect to the affairs
of salvation, by concerning himself with the temporal
interest of one of the parties, without the consent of
the other.

" 15. And he said unto them. Take heed, and
beware of covetousness : for a man's life consisteth
not in the abundance of the things which he pos-
sesseth."

CHAPTER Xir. 525

It is not for the ministers of the church to meddle
with the partition of estates, or with the differences
in families ; but they ought to teach the faithful the
rules of Christian piety, and the means of avoiding
all injustice. This vice still proceeds from cove-
tousness, and therefore this is the thing which must
be rooted up. A man's life does not consist in su-
perfluities, but in necessaries : the safest way is to
keep to these. A man is really covetous, not only
in taking away the goods of others, but likewise in
preserving and securing his own with too much aflPec-
tion and concern.

" 16. And he spake a parable unto them, saying,
The ground of a certain rich man brought forth plen-
tifully : 17. And he thought within himself, saying,
What shall I do, because I have no room where to
bestow my fruits?"

Peace is to be found in evangelical poverty, or
in Christian mediocrity : there is nothing but vexa-
tion in riches, though ever so well acquired. Great
wealth is but a great incumbrance, when a man has
not learned to wean his affections from it. How can
such things be called goods, of which even the abun-
dance vexes and disturbs the mind, which cannot be
preserved without great pains and cost, and which,
through the fear of losing them, become the torment
of him who posvsesses them ? There are no true
goods, O my God, but only those which thou de-
signcst for thy elect ; namely, the good things of
heaven, which increase by desires, which are laid up
only in the heart, which enlarge it, which, by multi-
plying, make room for themselves therein, and which
secure and preserve themselves; because, to love them

526 _ ST. LUKE.

always, is sufficient of itself to keep us from ever los-
ing them.

" 18. And he said, This will I do : I will pull
down my barns, and build greater; and there will I
bestow all ray fruits and my goods."

The rich^are full of designs concerning this life
till the very time of their death, without thinking of
eternity. Vain and foolish employment of the chil-
dren of this world, to pass their life in removing,
heaping, and raising up earth, to afford a momentary
spectacle to the eyes of their flesh, or a transient
amusement to the desires of their heart ! Senseless
wretch ! to call those things which were liable to
perish in a moment, all his goods ; and thereby to
renounce the good things of eternity, and God him-
self, the only sovereign and infinite Good ! How
comes it to pass, that this rich man does not appre-
hend, that, in bestowing this superfluity which per-
plexes him in the hands of the poor, he may, without
any farther charge, securely lay up a treasure for
eternity ?

" 19. And I will say to my soul, Soul, thoii hast
much goods laid up for many years; take thine ease,
eat, drink, and be merry."

The rich are often surprised by death in the midst
of their dehghts. The most common fruit of wealth
is a soft and voluptuous life. Labour, fasting, and
the godly sorrow of repentance, are the portion of
the elect in this life; that of the reprobate, is idle-
ness, sensuality, and pleasure. There are few who
speak as this rich man did ; but the world is full of
rich persons who live like him. It is a great misfor-
tune for the generality of the rich, that they are not

CHAPTER XII. 527

poor ; and tliat they have such great possessions as
to live in pride, idleness, and luxury: but who is
sensible of this ? Moderate poverty is a great talent
in order to salvation ; but it is one which nobody
desires. How many rich men, like this here before
us, have only just time to look upon their riches,
and then die, without any enjoyment of those on
earth, and without the least hopes of those in hea-
ven !"

" 20. But God said unto him. Thou fool, this
night thy soul shall be required of thee: then whose
shall those things be which thou hast provided?"

A strange, but very common blindness this, for
men to heap up immense riches, and to build palaces
for a moment of life which remains, and not to think
at all of eternity, which follows this moment ! God
does not pronounce this sentence upon each rich man
in particular; but he speaks here to all. Nothing
is more inculcated in the Scriptures than the folly of
the rich, and the vanity of riches; but no person ap-
plies it to himself. Those whose wisdom, conduct,
and address, the world so highly extols, for having
raised a great fortune for their children, and in a
little time — those very persons, God calls by no
other name than that of fools.

" 21. So is he that layeth up treasure for himself,
and is not rich toward God."

Nothing but a curse attends those riches, the use
of which is not directed towards God and salvation.
It is the property of the covetous man to lay up trea-
sure, not for his own occasions, nor for those of
others, but merely for himself, in order to make his
riches his delight, his happiness, and his god, in-

528 ST. LUKE.

stead of making them the riches of his God, by lay-
ing them out according to his law and will, transmit-
ting tliem to heaven by the hands of the poor, and
employing them to his glory and to the salvation of

Sect. III. — We miist not he solicitous about Food
and Raiment. We must seek God alone.

" 22. % And he said unto his disciples, There-
fore 1 say unto you, Take no thought for your life,
what ye shall eat; neither for the body, what ye
shall put on. 23. The life is more than meat, and
the body is more than raiment."

It is very easy to pass from solicitousness to cove-
tousness ; therefore, to avoid the latter, we must se-
cure ourselves from the former. Who is He who
formed our body; who composed it of so many dif-
ferent parts, and joined those parts together in so
just a proportion; who causes them to receive spirits
and life by means of so many different vessels; who
preserves the temperature of the humours, so neces-
sary to its health and conservation; and keeps off so
many inward and outward accidents, and so many
dangers which are capable of destroying it ? Is he
not the same God? And can we then fear that he
will suffer us to want that little which is necessary to
feed and clothe this body ? That person, who with
faith and gratitude often reflects upon what he has
already received from God, is far from distrusting his
providence for the time to come.

" 24. Consider the ravens : for they neither sow
nor reap ; which neither have storehouse nor barn ;
and God feedeth them. How much more are ye bet-
ter than the fowls ?"

I

CHAPTER XII. 529

The sight and consideration of the world is a con-
tinual lesson for a rational creature; and faith finds
something every where to increase and strengthen it-
self, from the conduct which God observes therein.
The care which he takes of the most useless, vora-
cious, and destitute animals, from the time of their
birth, upbraids men with their uneasiness and dis-
trust. Man knows but too well his own excellence,
and how to set himself off when he would gain the
confidence of others. But he forgets what he is,
when he should put his confidence in God.

" 25. And which of you, with taking thought,
can add to his stature one cubit?"

An anxious concern about the future, gives man
abundance of trouble, and is of no manner of use to
him : confidence in God is always useful and bene-
ficial, and yet he cannot persuade himself to trust in
him. He can add nothing to the work of God : it
is God alone who formed him, who causes him to
grow up to his full stature and perfection, and pre-
serves him by the ordinary means which he has ap-
pointed. If these fail us, he supplies the want of
them by extraordinary ways, which are equally in his
hands with the other, unless our distrust render us
unworthy of them.

" 26. If ye then be not able to do that thing
which is least, why take ye thought for the rest?"

True confidence must needs be a thing extremely
rare and very necessary, since Christ recommends it
to us with so much earnestness. Let the experience
of our own inability as to those things which are
least, oblige us at last to resign ourselves up entirely
to God on all extraordinary occasions, and to acknow-

VoL. II. Z 57

530 ST. LUKE.

ledge that it is through his blessing alone that our
most ordinary cares and endeavours succeed.

*' 27. Consider the lilies, how they grow : they
toil not, they spin not; and yet I say unto you,
That Solomon, in all his glory, was not arrayed like
one of these."

Let us learn of Christ to make a good and holy
use of the works of God; and to contemplate in
them his greatness, majesty, paternal providence,
perfections, and conduct. Man, who is nothing but
M^eakness, affects to distinguish and set himself off by
great things: God can make his greatness admired
in the least, and cause his providence to shine forth
in the meanest of his creatures.

" 28. If then God so clothe the grass, which is
to-day in the field, and to-morrow is cast into the
oven ; how much more will he clothe you, O ye of
little faith ?"

Here is matter of humiliation for the great : the
gaiety of their clothes does not come near the beauty
of a flower or herb of the field. Here is matter of
consolation and confidence for the poor : they have
a great treasure, if they have a great faith. If no-
thing was ever wanting to man, he would always have
great reason iixieed to praise God, and to give him
thanks for his bounty and liberality ; but he would
have no occasion to exercise his faith and trust. To
be sensible of benefits is a human virtue; but it is a
divine virtue to depend upon an invisible God as if
he were visible, and with confidence to expect every
thinf from him, without any other security but his
word.

" 29. And seek not ye what ye shall eat, or what
ye shall drink, neither be ye of doubtful mind."

CHAPTER XII. 531

Christ does not forbid the labour of the body, but
the uneasiness and distrust of the mind. Men seek
human supports ; but a Christian, who is somewhat
more than a man, ought to rest only upon a divine
foundation, which is the goodness and promise of
God. The mind which has faith for its support, is
not doubtful and wavering: he who has it not, is
like a building in the air, and without foundation.

*' 30. For all these things do the nations of the
world seek after: and your Father knoweth that ye
have need of these things."

Distrust is the property of infidels : and trust or
confidence, the virtue of the children of God. For
men to rely upon their own industry, care, and la-
bour, is to resemble the heathens ; it is peculiar to
those who have God for their Father, to trust to his
love and tenderness, without giving themselves up
to negligence or sloth.

" 31. But rather seek ye the kingdom of God ;
and all these things shall be added unto you."

Is it not evident, that the generality of men do the
direct contrary to that which God requires of them,
seeking all other things first, and frequently them
alone; and yet expect the kingdom of God should
be added unto them ? Do not these words of Christ
seem likewise to be misplaced, who here obliges us
to seek that which depends least upon our search,
and to expect to receive that which depends most
upon our own labour ? The reason of this is, because
sloth is more usual, and more to be feared, in the
business of salvation, and uneasiness more common
with respect to temporal concerns.
z 2

532 ST. LUKE.

Sect. IV. — The little Flock. Our Treasure and
our Heart must be in Heaven.

" 32. Fear not, little flock ; for it is your Fa-
ther's good pleasure to give you the kingdom.''

It is ihe small number which is saved ; and there-
fore we ought to fear to be of the great number of
the reprobate. The goodness of God towards his
elect is all their security. Who would not have
despaired, if Christ had only said, " Seek ye the
kingdom of God," &c. and had not here added, that
this kingdom is a gift of God — of God as a Father,
which, by consequence, includes the gift of divine
adoption ; a free gift, depending upon the good plea-
sure of his will, and proceeding from his paternal
love ; and a gift of an unchangeable kingdom to all
those who are to compose this little flock in heaven?
Give us. Lord, that which thou commandest. Cause
and enable us to seek, find, and preserve, that right-
eousness which alone leads to this kingdom, and
gives a right thereto.

" 33. Sell that ye have, and give alms ; provide
yourselves bags which wax not old, a treasure in the
heavens that faileth not, where no thief approacheth,
neither moth corrupteth."

God freely gives his kingdom, and yet it must be
purchased. The poor are those who sell it, and re-
ceive the price. This price is just so much as we
are able to give : it costs little, if we have but little;
much, if we have much. But we must give all,
either by actually parting with every thing, if God, by
calling us to perfection, require it of us; or at least
by disengaging our heart from every thing, if God

CHAPTER XII. 533

vouchsafe to be satisfied therewith. We can give
nothing but what we have received; and we receive
even the grace to give it, and the hundred-fold of
that which is given by us. The treasure we give is
liable to perish four ways — to be worn out, wasted,
stolen, and corrupted ; and we receive it again, a
treasure which is eternal, which faileth not, and
which cannot possibfy be either lost or corrupted.
It is the hand of the poor which works this miracle.

" 34. For where your treasure is, there will your
heart be also."

Happy is that person who has nothing on earth
which detains and fixes his heart there. Every one
lays up his treasure on earth, if he take not great
care ; and this earthly treasure is whatever he loves
contrary to the will of God, and in which he seeks
his own satisfaction. One person, his gold, silver,
furniture ; his estate, grandeur, glory ; his business,
diversions, pleasures, &c. Another, his learning,
books, reputation, ease; his friends, their esteem,
applause, and company, the sweetness of their con-
versation, &c. And it is thou alone, O my God,
whom we ought to seek in all these things, who
shouldst be to us even all things, and the only trea-
sure of our heart !

Sect. V. — The "watchful, faithful^ and wise
Servant,

" 35. Let your loins be girded about, and *your
lights burning ;" [*Fr. Have lighted lamps in your
hands.]

Christ here proposes to us several means of secur-
ing our salvation : — First, According to the custom of

534 ST. LUKE*

servants, soldiers, and travellers, who used to gird
up their upper garment, a Christian ought to be
always ready to do the will of God, as a vigilant
and faithful servant; to fight, as a soldier of Christ,
against sin, and the enemies of his salvation ; and to
remove to another country, as a stranger and pilgrim
upon earth. Second, He must have in his hand the
lamp of faith, always lighted by reading and meditat-
ing upon God's word, always burning with the love
of God and of his neighbour, and always filled with
the oil of good works.

" 36. And ye yourselves like unto men that wait
for their lord, when he will return from the wedding ;
that, when he cometh and knocketh, they may open
unto him immediately."

Third, A Christian must live in expectation of his
Lord, who will return from the wedding, when (the
number of those espoused souls whom God designs
to take eternally to himself being complete) he shall
come to judge the' world, and to consummate the
happiness of the elect, by the resurrection of their
bodies: or when he comes to take the righteous out
of this present world. He who expects his master,
is always in that state wherein he desires to be found.
Fourth, A Christian must not look upon death with
concern and anxiety, but with submission, love, joy,
and, if possible, with the earnestness and impatience of
a good servant, who waits for his master's return after
a long absence, who opens to him immediately, and
iroes out to meet him.

" 37. Blessed are those servants, whom the lord,
when he cometh, shall find watching: verily I say
unto youj That he shall gird himself, and make them

CHAPTER XII. 535

to sit down to meat, and will come forth and serve
them."

Fifth, The Cliristian, in order to secure his salvation,
must live in Christian watchfulness, intent upon his
duty, not suffering his heart to be overcharged with
the cares of this world, with the love of life, or with
carnal pleasures, never losing sight of the last mo-
ment, or of that eternity which follows it, and con-
tinually observing all the motions of his own heart.
Happy that person, who, living only to and for God
in this world, shall, in the other, sit dovvn at God's
table, and there live in and upon God himself to all
eternity !

" 38. And if he shall come in the second watch,
or come in the third watch, and find them so, blessed
are those servants."

Sixth, The Christian must look upon every hour as
that which may possibly be his last. The generality
of mankind place their happiness in things which
cause their eternal misery. The only true happiness
of this life is, to secure a happy eternity ; and this
is done by Christian vigilance.

" 39. And this know, that if the goodman of the
house had known what hour the thief would come,
he would have watched, and not have suffered his
house to be broken through."

Seventh, A Christian must at all times suspect and
mistrust the artifices and snares of the devil. With
what care do people watch, that they may not lose
their money, their furniture, and other perishing
things ! It seems as if the soul were the only thing
not worth the pains of being watched and guarded !

" 40. Be ye therefore ready also : for the Son
of man cometh at an hour when ye think not."

536 ST. LUKE.

Eighth, The Christian must take care to keep his
conscience clear, and always ready to appear before the
Son of God. He who would be always ready, ought
always to be under some penitential exercise, and to
cleave to nothing which may hinder him from going
to God, and doing that which is pleasing in his sight.
Are not so many sudden and unexpected deaths suf-
ficient to convince us of the folly of depending upon
lifcj and assuring ourselves of one single moment,
though Christ had not given us any warning against
it?

" 41. ^ Then Peter said unto him. Lord, speak-
est thou this parable unto us, or even to all?"

Ninth, Every one ought to persuade himself that
the truths of the gospel are addressed to him in parti-
cular. The ministers of the Lord are often those who
apply those truths least to themselves which they
preach to others, and are likewise soonest surprised
by death. No state, no condition, no age, is ex-
cused from watching : because death is the punish-
ment of all, and it is nature which is condemned
thereto. There is no safer way we can take, than
to count ourselves in the number of those who are
to be surprised : the only reason why so many fall
into this misfortune is, because they flatter themselves
that they shall not.

" 42. And the Lord said, Who then is that faith-
ful and wise steward, whom his lord shall make ruler
over his household, to give them their portion of
meat in due season ?"

The tenth and last means to secure our salvation
is, to be faithful in performing the duties of our state
in the time of our life, if we would be found at that

CHAPTER XII. 537

of death employed in the work which God has com-
mitted to our care. Observe here two main quali-
ties in a pastor. The first is fidelity, in not appro-
priating to himself the gifts of God, as time, talents,
&c. The second is prudence, in employing them to
the profit of his household, which is the church.
Whoever remembers that he is only a steward, is
far from desiring to command and dispose of every
thing as master. God will be served in his own way,
not in ours. A man must, not only in order to his
admittance into the ministry, depend upon and be
directed by him, as the Master of the family, but
also as to the quality, measure, and time of the food
which he is to give, both to all in general, and to
every one in particular. It is a great part of pastoral
prudence, to give the proper portion, and to do it in
due season.

'* 43. Blessed is that servant, whom his lord, when
he cometh, shall find so doing."

Miserable then is he, whom death surprises either
doing evil, or doing nothing, or doing that which God
does not require of him ! A pastor's life is a life of
labour, andof a labour which must be continued to his
very last breath. If he be not found intent upon his
work when his Lord cometh, how can he have any
right to the blessedness belonging to the faithful and
wise servant ? He must never quit his station, either
through discouragement, or idleness, or indifference.

" 44. Of a truth I say unto you. That he will
make him ruler over all that he hath."

The labour is great, but the reward is without
measure. We should be able to comprehend it,
could we comprehend all the riches of God- — that
z3

538 ST. LUKE.

is, God himself. To see the idleness of so many
pastors and ministers of the church, can any one
think that they really believe this promise, confirmed
with a kind of oath by truth itself?

Sect. VI. — The violent and unfaithful Servant.

" 45. But and if that servant say in his heart,
My lord delayeth his coming; and shall begin to
beat the men-servants and maidens, and to eat and
drink, and to be drunken ;"

One cause of our forgetfulness as to our duty, and
of our contempt of God's law, is, that we are apt to
flatter ourselves with the hopes of a long life, and
to look upon death as at a great distance. The two
common vices of wicked pastors, from which a great
many more proceed, are, 3. Their ruling with a
spirit of imperiousness, with severity and violence.
2. Their enjoying, in ease and idleness, the con-
veniencies and pleasures of life, and the temporal
advantages of their dignity. My God 1 whither are
not sinners led by a forgetfulness of death and of
thy judgments? Suffer us not, we beseech thee, to
fall into it.

*' 46. The lord of that servant will come in a day
when he looketh not for him, and at an hour when he
is not aware, and will cut him in sunder, and will
appoint him his portion with the unbelievers."

The punishment of an unfaithful minister, as well
as of every wicked Christian, is, 1. An untimely, sud-
den, or unexpected death. 2. An eternal separation
from God. 3. An everlasting torment with the
devils and the reprobate. — Death has nothing in it
which is either dreadful, or of fatal consequence, to

CHAPTER XII. 539

him who lives in continual expectation of it. But
under what despair must he necessarily fall, whom it
surprises in the midst of pleasures, in a course of sin,
and a total forgetfulness of God ! Let us say to
ourselves every day, and if possible every hour, that
the Lord is at the door, and that the moment which
will decide our eternal state is at hand.

" 47. And that servant, which knew his lord's will,
and prepared not himself, neither did according to
his will, shall be beaten with many stripes."

How much is knowledge to be dreaded, when our
charity and works are not answerable thereto ! To
be ignorant of our Lord's will and our own duty, is
a sin which deserves punishment, or is rather itself
a punishm.ent of sin : but not to do according to his
will when we do know it, is a criminal contempt of
the law of God. This knowledge comes from thee
alone, O Lord, and likewise the use which I ought
to make of it. Grant that I may apply myself here-
to, not out of a fear of punishment, but from a sin-
cere love of thee.

'* 48. But he that knew not, and did commit things
worthy of stripes, shall be beaten with (ew stripes."

The ignorance of our duty towards God as our
Creator and Lord, may sometimes extenuate our sin
in transgressing his law; but it can never entirely
exempt us from guilt. Lord, it belongs to thee to
disperse the darkness of our ignorance, as it does to
heal the corruption of our sinful inclinations and
desires.

" — For unto whomsoever much is given, of him
shall be much required ; and to whom men have
committed much, of him they will ask the more."

540 ST. LUKE.

The more graces a man has received, the more
reason has he to fear, and the greater obligation to
labour for God. An enlightened pastor trembles
under the weight of the talents he has received for
the benefit of souls, as well as under the weight of
the souls he is to serve by those talents. Every
thing is given by God as upon account : we must
therefore make it appear, how it has been laid out,
and be answerable for all which is charged to us.
God will allow the servant whatever he has disbursed
for his Master's glory : but how can the servant re-
turn those gifts which he has parted with to vanity,
and consumed upon his lusts and passions ? How
can he recover those souls which have been lost
through his negligence ?

Sect. VI I. — Fire sent on the Earth, Divisio?i.
The time of the Messias not known. We must
agree with our Adversary.

*' 49. f I am come to send fire on the earth ; and
what will I if it be already kindled?"

The fervour of charity, a zeal for the salvation of
souls, a love of mortification, and the heat of perse-
cution, adversity, and afiliction, are so many sorts of
fire which consume the filth of a sinner, and com-
plete the sacrifice of a Christian and of a minister of
the gospel. O Jesus, cast, I beseech thee, one spark
of thy heavenly fire into my heart. Let thy love
be kindled therein, and consecrate it to thy will:
the fire of that divine love I mean, sent by Christ
on the earth, on purpose to consume all sin, and con-
secrate man to his God.

" 50. But I have a baptism to be baptized with ;
and how am I straitened till it be accomplished !"

CHAPTER XII. 541

Christ had his passion continually present to his
mind. His love for the cross condemns the tender-
ness and delicacy of Christians, and much more that
of pastors. The earnest desire by which he is strait-
ened is, to bring forth his church by his pains, to
wash her in his blood, to give her hfe by his own
death, and to establish the kingdom and glory of his
Father by the sacrifice of himself. This disposition
of the High Priest of good things to come, in not
regarding his life, so he can but promote the glory
of God and the salvation of sinners, how suitable is
it to his holiness, how fit to be engraved on the heart
of every pastor !

" 51. Suppose ye that 1 am come to give peace
on earth ? 1 tell you. Nay; but rather division :"

God came indeed to bring division on earth, but
such a division as separates us from the creature,
only to unite us to the Creator; and makes us hate
the spirit of the world, in order to follow that of God.
For peace with God and peace with the world are
altogether inconsistent. There are but too many
ministers of the church, as well as private Christians,
who seem to believe, that Christ came with no other
design, but to introduce a carnal peace and a sensual
repose. We can scarce think otherwise, when we
see them entirely taken up in settling themselves
therein, and making even religion and Christ himself
subservient to that purpose. What ! shall we be
unwilling to do any thing which may set us at vari-
ance with the world, and make us break with it ?
How opposite is this to the design and spirit of Jesus
Christ !

" 52. For from henceforth there shall be five in

542 ST. LUKE.

one house divided, three against two, and two against
three. 53. The father shall be divided against the
son, and the son against the father; the mother
against the daughter, and the daughter against the
mother; the mother-in-law against her daughter-in-
law, and the daughter-in-law against her mother-
in-law."

There is no union, how close and natural soever
it be, which we must not resolve to break, rather
than separate ourselves from unity itself, when faith
and the interests of God are in question. A small
temporal interest often occasions a misunderstanding
in families the most united : but a miracle of grace
is necessary to produce a separation upon the motives
of piety and religion. Send, Lord, this salutary
division, the work of the Spirit of unity alone, among
those who are separated from thee, only because
they are too closely united one with another !

" 54. % And be said also to the people. When
ye see a cloud rise out of the west, straightway ye
say, There cometh a shower; and so it is. 55. And
when ye see the south wind blow, ye say, There will
be heat; and it cometh to pass."

The mind of man has but little insight into the
things of God, because it applies itself but little to
them, and is diverted from them by his passions : but
in those of nature, and of the present life, it is very
discerning, because his curiosity, interest, and other
passions, give a relish to the study of these things,
and make them grateful to his understanding or
senses. It is towards the setting sun, that is, to-
wards Christ dying, that we must turn ourselves, to
the endj that the shower of blood which wet his cross^

CHAPTER XII. 543

may produce a shower of tears to wash our heart.
It is to his heart, all inflamed with charity, that we
must address ourselves, in order to have our own
inflamed with this divine fire.

" 56. Ye hypocrites, ye can discern the face of
the sky and of the earth; but how is it that ye do
not discern this time?"

The true knowledge of a Christian penitent con-
sists in being able to discern the time of repentance
and mercy, which incessantly glides away and will
never return. The infallible marks of the time of
salvation, which are prophecies and miracles, will
condemn all incredulous persons, who are apt enough
to be full of confidence in unprofitable and uncertain
sciences. The ignorance of hypocrites is either pre-
tended or judicial. To them every thing is obscure
in mysteries, and uncertain in religion, either because
they reject the light, which they will not follow ; or
because they are delivered up to their own darkness,
as the punishment of their pride and hypocrisy.
How fatal is this state, and how much to be dreaded !

" 57. Yea, and why even of yourselves judge ye
not what is right ?"

Righteousness and truth seldom find admittance
into the minds of men, unless some interest open
their eyes, or grace work this miracle. When there
is any danger of losing some temporal good, nothing
escapes their penetration and prudence: but they shut
their eyes against all light, when they are obliged to
sacrifice either some temporal good, or some passion,
to the only true and eternal good. Very often a
little reflection upon ourselves, and upon our ordinary
conduct, would enable us to judge what we ought

544 ST. LUKE.

to do in oruer to our salvation : but even this reflec-
tion, which we think need cost nothing, is only to be
obtained by the gift of God.

" 58. f When thou goest with thine adversary
to the magistrate, as thou art in the way, give dili-
gence that thou mayest be delivered from him; lest
he hale thee to the judge, and the judge deliver thee
to the officer, and the officer cast thee into prison."

We must not delay to appease and quiet the re-
morses of our conscience: but the only way to do it
as we ought, is to avoid, or to make some amends
for the evil with which it upbraids us, in preventing
the justice of God by a speedy repentance. There
is not so much as one moment to be lost, since we
cannot be certain of one moment. Men improve
their time with consummate skill and prudence, when
the interests of this mortal life are concerned : but
they squander it away in a foolish and desperate
manner, when their everlasting salvation lies at stake.
Thou, O Lord, givest us these moments, on which
eternity depends : give us likewise, we beseech thee,
the grace to employ them in such a manner as eter-
nity deserves !

" 59. I tell thee, thou shalt not depart thence,
till thou hast paid the very last mite."

Observe here the dreadful severity of the judg-
ments of God. Wise and prudent is he, who pre-
vents it by repentance, and by a faithful performance
of all the good which his conscience dictates and
grace inspires. When we are once out of the way
of repentance and mercy, what can we expect but
the rigour of an inflexible justice ? Where there is
no longer charity, there is no longer any return to

CHAPTER XIII. 545

God; nothing which he can receive by way of pay-
ment. When there is no more time, there is no
more hope for eternity,

CHAPTER XIII.

Sect. I. — The necessity of Repentance, The bar-
ren Fig-tree.

" I. There were present at that season some
that told him of the GaHleans, whose blood Pilate
had mingled with their sacrifices. 2. And Jesus,
answering, said unto them, Suppose ye that these
Galileans were sinners above all the Galileans, be-
cause they suffered such things ?"

Jesus restrains the rashness of human judgments.
No man is punished without being a sinner: but
they are not the greatest sinners who are punished
most in this life. It is only in the other, that God
punishes with the view chiefly of inflicting punish-
ment; and that his justice proportions the punishment
to the sin. Here the punishment proceeds, either
from his mercy, which would fain save the sinner; or
from his holiness, which purifies the saints ; or from
his providence, which establishes the belief of his
justice; or from his wisdom, which by means of fear
puts a stop to sin.

" 3. I tell you, Nay : but, except ye repent, ye
shall all likewise perish."

Impunity hardens and stupifies the sinner, through
his abuse of the patience of God : but it is this very
patience which induces the elect to love repentance
and mortification, well knowing, that sin must be

546 ST. LUKE,

punished either in this world or in the next, either
by the justice of God, or by the voluntary affliction
of the sinner. To repent, is not a matter of counsel,
but of absolute necessity. He who defers doing it,
hazards no less than eternity. Let us not imitate
the Jews, who were in effect massacred and sacrificed
in the temple to the justice of God, for not having
profited by the admonitions of the Son of God, so as
to be converted before the destruction of Jerusalem.

" 4. Or those eighteen, upon vvhom the tower in
Siloam fell, and slew them, think ye that they were
sinners above all men that dwelt in Jerusalem?"

Open sins are not always the greatest, nor the
punishments which are visible to the eyes of men
such as are most to be feared. Christ here gives us
to understand, that all human events or natural acci-
dents happen only according to God's appointment;
and that he makes every thing subservient to his
designs and judgments. Would to God we were
so faithful as to observe the hand of God, and to
have recourse to him, in every thing which happens
to us by means of the creatures ! Whether we
suffer by the injustice of men, (ver. 1.) or by unfore-
seen accidents, (ver. 4.), Christ here informs us, that
it still proceeds from the justice of God, who makes
use of both to chastise us, either as a judge or as a
father.

" 5. I tell you, Nay : but, except ye repent, ye
shall all likewise perish."

Why does Christ repeat this truth so frequently
and forcibly, but only because there are fewer true
penitents than we imagine; and because men are not
sufficiently convinced of the necessity of repentance?

CHAPTER XIII. 547

There is no medium : either repentance or damnation.
It is a small thing to perish in the ruins of a city
as the Jews did, or in the ruins of the world as at
the last day, if a man has taken timely care to secure
his soul by repentance: but how great must be the
despair, when the first death is followed by the
second ! Let us seriously reflect on this.

" 6. % He spake also this parable : A certain
man had a fig-tree planted in his vineyard ,* and he
came and sought fruit thereon, and found none."

This barren fig-tree is faith without works. It is
not enough for a man to be grafted on Jesus Christ
by baptism, as all Christians are; to be planted in
the true church, as the orthodox; to be associated
to the priesthood of Christ, as the clergy; or to be
incorporated into some society for the propagation of
religion : the life must be answerable to the holiness
of the baptism, church, priesthood, and religion.
Let us seek for fruit ourselves in our lives, before
Jesus Christ come to do it. Lord, how canst thou
possibly find any, if thou thyself dost not first pro-
duce it in our hearts by thy grace ?

" 7. Then said he unto the dresser of his vine-
yard, Behold, these three years I come seeking fruit
on this fig-tree, and find none: cut it down; why
cumbereth it the ground?"

How many years does God wait for the fruit of
his mysteries and graces, and we yield him nothing
but ineffectual promises and barren resolutions !
Public chastisements, calamities, and diseases, are so
many admonitions from God, in order to our con-
version, and threaten us with his wrath and indig-
nation. They are the voice of God : and when we

348 ST. LUKE.

are deaf thereto, it is he whom we refuse to hear.
Life is conferred upon us, to no other end, but that
we should serve God, perform repentance, and work
out our own salvation. He who does no part of
this, well deserves to have it immediately cut off and
taken from him.

** 8. And he, answering, said unto him. Lord, let
it alone this year also, till I shall dig about it, and
dung it : 9. And if it bear fruit, well ; and if not,
then after that thou shalt cut it down."

The patience of God with respect to sinners, is
one of the most surprising things imaginable, when
we consider what God, and what the sinner is : and
yet who is there, who frequently thinks of this, adores
it, renders thanks for it, and co-operates with it?
They are the prayers and labours of holy pastors,
which suspend the wrath of God and attract his
mercy. A soul subsists sometimes, only by the sighs
and penitential exercises of him to whose care God
has committed it ; and a community, a church, and
a whole people, by nothing but the tears, charity,
good works, and fidelity of a small number of God's
servants, who faithfully perform their duty. Let us
fear that the building is near its fall, when God
removes the pillars of it. The patience of God is
great, and of long continuance; but it is wearied
out at last, when it has no effect upon sinners.

Sect. IL — The Woman bowed together. The
Sabbath-day.

" f 10. And he was teaching in one of the syna-
gogues on the sabbath. IL And, behold, there
was a woman which had a spirit of inBrmity eighteen

CHAPTER XIII. 549

years, and was bowed together, and could in nowise
lift up herself."

Christ confirms his word and mission by a mira-
cle, joins works to instruction, and shows, by the
cure of the body, what he came to perform on the
soul. Into what condition does a long habit of sin
put a soul which is possessed thereby? What will
become of it, O Lord, unless thou vouchsafest, by
thy almighty grace, to deliver it from this voluntary
bondage, to rectify its will and inclinations, which
are become altogether earthly, and to raise and lift
it up towards thyself?

" 12. And when Jesus saw her, he called her to
him, and said unto her. Woman, thou art loosed
from thine infirmity. 13. And he laid his hands
on her :"

It is this preventing eye of the mercy of God,
which seeks the sinner in the depth of his misery :
it is his inward word which calls him ; his sovereign
will which draws and heals him ; and his beneficent
hand which confirms and strengthens him, heaps his
blessings upon him, and leads and conducts him in
the way of salvation.

" — And immediately she was made straight,
and glorified God."

God alone can reform and correct his own work,
both in nature and in grace. We must resign our-
selves up entirely to him. He whose will is omni-
potence itself, has no occasion either for time or
means to accomplish his works. Lord, thou canst
perform, now thou art in heaven, whatever thou didst
upon earth ; thou canst effect in the heart whatever
thou didst then on the body. Rectify in me, I be-

550 ST. LUKE.

seech thee, every thing which is not conformable to
the rule of thy holy will. The gratitude and ac-
knowledgment of the creature, is a new benefit of the
Creator; and the glory which we render him for his
gifts, is still a fresh obligation and engagement to
glorify him again.

" 14. And the ruler of the synagogue answered
with indignation, because that Jesus had healed on
the sabbath-day, and said unto the people. There are
six days in which men ought to work : in them
therefore come and be healed, and not on the sab-
bath-day."

Religion often serves to cover envy and avarice :
we cannot be too much upon our guard against this
sort of imposture. Ye great pretenders to zeal for
the sanctification of the Sabbath, blind judges of the
works of God, unjust accusers of his elect, and ig-
norant interpreters of his law, learn not to confound
the servile works of men with the works of God,
mercenary employments with acts of charity, and
common labour with necessary assistance and relief.
The one are forbidden by the law to be exercised on
the Sabbath-day ; the other are the completion of the
law, the sanctification of the Sabbath, and that very
rest which God commands to be observed, which
consists in resting in him by holiness and charity.

" 15. The Lord then answered him, and said,
Thou hypocrite, doth not each one of you on the
sabbath loose his ox or his ass from the stall, and
lead him away to watering ?"

Necessity and charity are laws which are superior
to all others. Men are always ready, either out of
interest or envy, to condemn every thing in those

CHAPTER XIII. 551

whom they do not love. WJien the essence of re-
ligion is made to consist in ceremonies and external
usages, every seeming violation of them passes for
irreligion and profaneness. This is, in the judgment
of Christ himself, the vice of hypocrites, as well as
to have two different measures, and to object, as a
crime to others, that which they practise every day
themselves.

" 16. And ought not this woman, being a daugh-
ter of Abraham., whom Satan hath bound, lo, these
eighteen years, be loosed from this bond on the
sabbath-day ?"

Nothing is more proper for the Lord's day than
the work of the Lord, which is to destroy the works
of Satan. What grievous bonds are those of the
devil, which confine the body in this sad condition !
But how much more grievous and fatal are the bonds
of sin, which detain souls as slaves under his tyranny,
chained down to earthly pleasures and desires, and
unable to lift their hearts up towards God, or to
desire the things of heaven ! It is the office of a
good pastor to spend his life in labouring to deliver
them, and thereby conduct them to the eternal sab-
bath.

" 17. And when he had said these things, all his
adversaries were ashamed : and all the people rejoiced
for all the glorious things that were done by him."

Men cannot long resist truth ; but it does not
convert all those whom it confounds. The passions
blind the understanding, and harden the heart against
it : that of the common people opens itself thereto
without difficulty, because not corrupted either by
envy or interest. It is always time to show by our

552 ST. LUKE.

joy, and other religious dispositions, how much we
are concerned in the mysteries, works, and glory of
Christ. We ought, in reading them, to be trans-
ported with joy in our heart, if we have any love to-
wards Jesus Christ.

Sect. III. — The Grain of Mustard-seed, The
Leaven in the Dough.

" 18. ^ Then said he, Unto what is the kingdom
of God like? and whereunto shall I resemble it?''

The good disposition of these people, which comes
originally from Christ himself, engages him to in-
struct them in the truths of salvation, and concerning
the kingdom of God. He has more regard to the
good and honest heart, which he gives to the siniple,
than to the bad disposition of conceited scholars,
which proceeds from themselves. It frequently
happens, that some pious souls, which are ready to
embrace whatever is good, which are faithful to God,
and earnestly desirous of his word, prevail with him
not to remove out of a country a faithful minister.

'* 19. It is like a grain of mustard-seed, which a
man took, and cast into his garden ; and it grew, and
waxed a great tree ; and the fowls of the air lodged
in the branches of it."

The imperceptible growth of grace and of the
church, is much to be admired; but neither the
beauty nor the perfection of the church, is to be
seen in this life. Here every thing relating to her
appears little, because she is as yet in a state of
humiliation ; her light being obscure, her charity
imperfect, and her children not yet become fowls of
heaven. When will it be, O my God, that thy

CHAPTER XIII. 553

spouse will arrive at her perfect age ; that this tree
will attain to the greatness, extent, and height,
which thou hast designed it; and that we, being
perfectly disengaged from the earth, shall lodge in
the branches of it, to contemplate thee to all eter-
nity?

" 20. f And again he said, Whereunto shall I
liken the kingdom of God?"

A good pastor is never weary of instructing his
flock, no more than a tender nurse is of giving suck
to her infant. There always remains abundance to
be said concerning the kingdom of God, because
there are no words nor comparisons which can ex-
press the beauty and riches thereof.

" 21. It is like leaven, which a woman took and
hid in three measures of meal, till the whole was
leavened."

Grace penetrates the soul, raises and transforms
it, and changes the whole man into one entirely new,
the darkness of his understanding into the light of
God, the depraved love of his heart into a holy love,
and the corruption of his senses into a reticular and
religious use. How then will it be, when God shall
penetrate all our faculties with the light of his glory,
and with the virtue of his divine essence, and be
himself entirely in us ! Let this kingdom, which
thou, O my God, hast promised us, come ; and let
it be speedily established in our hearts !

" 22. And he went through the cities and vil-
lages, teaching, and journeying toward Jerusalem."

A pastor who instructs his people with care, who
visits his flock in the country, and is continually in-
tent on his duty, such a pastor advances very fast

Vol. II. 2 A 57

554 ST. LUKE.

toward the heavenly Jerusalem. What fidelity, what
couraj^e ouf^ht not these toils and labours of the
Prince of pastors in seeking his sheep, to inspire
into the pastors of the church ! Form, O Lord, by
thy Spirit, unwearied imitators of thy zeal !

Sect. IV. — Few saved. The strait Gate, The
Pretenders to Ri^rhtcousness rejected.

*' S3. % Then said one unto him. Lord, are there
few that be saved? And he said unto them,"

Men are more inclined to ask curious questions,
than to desire necessary instructions. Let us learn
of Christ to speak with great discretion concerning
hidden mysteries, and such truths as are of no general
use. Tiie truths which relate to practice, and which
are instrumental in setting us forward in the way of
salvation, are those which ought to employ our minds.

" 24. Strive to enter in at the strait gate ; for
many, I say unto you, will seek to enter in, and shall
not be able."

Christ here gives an implicit answer to the pre-
ceding question : for as there are few who strive to
enter in at the strait gate, so there are few who are
saved. Men may make devotion as easy as they
please, they may widen the gate of heaven, and flatter
themselves and others that their salvation is con-
tinually in their own hands: the direct contrary is
true, since truth itself assures us so. There is no-
thing which is more an object of faith than that which
the Author of faith here teaches us, namely, that
salvation is neither for the slothful and idle, who will
not strive, nor for such as will not enter in at the
strait gate, nor yet for those who presume to the

CHAPTER XIII. 555

very last, either upon their own strength, or upon
the grace of God. God has his proper seasons,
which we must by no means let slip. There will
certainly come a time, when, by a just judgment, we
shall not be able to do any thing, though we would
ever so fain, because we would not do it when we
might.

" 25. When once the Master of the house is
risen up, and hath shut to the door, and ye begin to
stand without, and to knock at the door, saying,
Lord, Lord, open to us ; and he shall answer and
say unto you, I know you not whence ye are :"

A false righteousness, and a repentance which
comes too late, are equally rejected. No sinner
ought, at any time, to believe that there is no more
mercy for him, since God commands him to hope to
the end : but he ought likewise to believe, since
Christ himself declares so, that, unless he be con-
verted now immediately, there may come a time,
(and who can tell how soon ?) when he shall seek to
enter in, and shall not be able; when he shall knock
at the door, and it shall not be opened to him ; when
he shall pray, and shall not be heard ! Dreadful
truths these, but such as are absolutely necessary to
be known. To endeavour to conceal them, is to
affect to be wiser than wisdom herself, who has re-
vealed them to us.

" 26. Then shall ye begin to say. We have eaten
and drunk in thy presence, and thou hast taught in
our streets."

The being familiarly acquainted with Christ him-
self in the flesh, is of no manner of use in order to
salvation, without works. What will it signify to
2 A 2

556 ST. LUKE.

the incredulous Jews, to have seen our blessed Sa-
viour and his miracles, and to have heard his word
from his own mouth, but only that they will undergo
a severer punishment on that account ? Those Chris-
tians, who are distinguished from infidels and impious
persons by nothing but the external use of the word
and sacraments, will not be owned as Christians by
Him who will judge of Christianity by the life and
by the works. God is not satisfied at the time of
death, with those communions only of ceremony, nor
with those shows of piety, which are not accompanied
with a truly converted and Christian heart.

" 27. But he shall say, I tell you, I know you
not whence ye are : depart from me, all ye workers
of iniquity."

It is very just that those who would not acknow-
ledge Christ for their Master and Pattern, by obey-
ing and imitating him during their life, should be
altogether unknown to him at death and judgment.
Not to be owned by Jesus Christ, is sufficient to
our condemnation. Whoever does not belong to
him, can belong only to the devil. This external
separation of the creature from its God is a dreadful
punishment : but the sinner separated himself first
from God, by a will which, by means of his death,
becomes eternal. He who does not tremble at this
word, "Depart," nor endeavour to lead a life which
may show him to be a Christian, has either no faith
at all, or only so much as will be to his condemnation.

" 28. There shall be weeping and gnashing of
teeth, when ye shall see Abraham, and Isaac, and
Jacob, and all the prophets, in the kingdom of God,
and you yourselves thrust out."

CHAPTER XIII. 557

The tears of penitents flow but for a moment, and
produce an eternal happiness : those of the damned
are eternal, and eternally fruitless and ineffectual.
The joy and happiness of the elect will be the despair
and punishment of the reprobate; because in hell,
envy will reign and be at its utmost height, as cha-
rity will be perfect in heaven. If we would not have
the glory of the saints become the object of our envy
then, let us earnestly endeavour, by imitating their
fidelity now, to become the partners and companions
of their felicity. The Jews, who were instructed by
Jesus Christ himself, seemed to have great advan-
tages above Abraham and the prophets : but a lively
faith supplied all defects; and the sight of Christ
himself could not supply the defect of that alone.

" 29. And they shall come from the east, and
from the west, and from the north, and from the
south, and shall sit down in the kingdom of God."

Let us be transported with joy, because the king-
dom of God is established in the remotest countries:
but let us, by our fidelity, take care that our grace
be not transferred thither. We must co-operate by
our prayers, desires, cares, and acts of charity, to
enlarge the bounds of this kingdom, if we cannot do
it by our labours and ministry. We secure ourselves
a place in this kingdom, when we contribute to the
entrance and admission of others into it.

" 30. And, behold, there are last which shall be
first, and there are first which shall be last."

What amazing changes are these ! an exaltation
of a moment is succeeded by an eternal humiliation in
the damned : and a transient humiliation is crowned
with everlasting glory in the elect. That the primacy

558 ST. LUKE.

or first place in power, glory, riches, learning, &c.
with which men are so intoxicated in this world, as
to sacrifice every thing thereto, should vanish away,
and be the cause of their abasement, is not so very
strange and surprising. But that which ought to
humble the greatest saints, and to make them tremble,
is, that even the primacy in religion, piety, and the
sublimest virtues, undergoes sometimes the same fate.

Sect. V. — Herod called a Fox. The Passion
foretold. Jerusalem a murdering City,

**31. % The same day there came certain of the
Pharisees, saying unto him, Get thee out, and de-
part hence : for Herod will kill thee."

There is no stratagem or artifice whatever, of
which the devil does not make use by his ministers,
to obstruct the work of God, to cause his servants to
quit their station, and to cool their zeal. Power in
the former, and love of life or ease in the latter, are
the things which he most commonly employs to that
purpose. The only shield which is proof against
every thing is, to fear and love nothing but that
which is eternal.

" 32. And he said unto them, Go ye and tell that
fox, Behold, I cast out devils, and I do cures to-day
and to-morrow, and the third day I shall be per-
fected."

Let us imitate the steadfastness and constancy of
Clirist, in performing our duty in spite of all the
opposition of the world. When God has intrusted
us with any work, we must labour without intermis-
sion, and finish it without any apprehensions from
men. A minister of God has need of knowledge,

CHAPTER XIII. 559

to discover the wiles of the serpent; of fidelity, to
discharge all the duties of his ministry; and of
courage, to despise death : for which reason, he must
pray and humble himself very much. A true pastor
ought to labour towards the salvation of souls, in
casting out the devil of concupiscence, and procur-
ing them the health of charity ; and to be as dili-
gent in doing this, as if he had but three days to
live. Happy that pastor, who, like Jesus Christ,
lives only to fight against the devil, and to do good
to men, and looks upon death as a desirable sacrifice !

" 33. Nevertheless, 1 must walk to-day, and to-
morrow, and the day following: for it cannot be that
a prophet perish out of Jerusalem."

Our life belongs to God ; and that of his minis-
ters is more especially in his hands, because it is
bound up with his designs concerning his church.
The threats of men are nothing, so long as God
permits them to do nothing. Christ assigns the
time and place of his death, as having them more in
his own power than those who were to inflict it on
him. The victim was not to be sacrificed far from
the temple; the truth was to be accomplished near
its types and figures; and Jerusalem to fill up the
measure of her sins, in crucifying the Saviour of the
world,

" 34. O Jerusalem, Jerusalem, which killest the
prophets, and stonest them that are sent unto thee;
how often would I have gathered thy children to-
gether, as a hen doth gather her brood under her
wings, and ye would not !"

How great is the goodness of God ! how great
the obdurateness of the sinner ! Jerusalem, which

560 ST. LUKE.

killed the prophets, is an emblem representing to us
the world, in whose power it is to use the servants of
God despitefully, and to persecute the ministers of
his word. Whoever does this, makes a part of that
criminal city. This Jerusalem would not have her
children gathered together; but, notwithstanding
this, our blessed Saviour gathers under his wings all
those of her children whom he has chosen to salva-
tion. In the mother, he shows how far a depraved
will can go in resisting the Holy Spirit ; in the chil-
dren, he shows the power which his grace has over
the will, in subjecting it freely to itself. Make us
hear, O Jesus, this voice of thy love, and we shall
then come unto thee. Place us under the shadow of
thy wings, and we shall be in safety.

" 35. Behold, your house is left unto you deso-
late : and verily I say unto you, Ye shall not see me,
until the time come when ye shall say. Blessed is he
that cometh in the name of the Lord."

The soul, abandoned by the light of truth, no
longer knows God with a saving knowledge. What
a frightful desert is a heart, when God withdraws and
leaves it ! What darkness overspreads it, when the
eternal Light shines no longer therein ! Let us take
great care that our repeated acts of infidelity do not
invariably lead us, like the Jews, into that dismal state.
God was at last wearied with their disobedience and
infidelity, after having afforded them so many opportu-
nities of conversion, and sent them so many preachers
of repentance. If he should likewise grow weary of
our frequent relapses and revolts, as he did of theirs,
what would become of us ?

CHAPTER XIV. 561

CHAPTER XIV.

Sect. I. — The Dropsical Person healed on the
Sabbath- day,

" 1. And it came to pass, as he went into the
house of one of the chief Pharisees to eat bread on
the sabbath-day, that they watched hira."

Christ goes not into public company, except when
there is some good to be done. The world takes
notice of every thing in ecclesiastical persons, and in
the great: this obliges them to a particular care in
all their actions. How corrupt is the heart of man !
This Pharisee, instead of opening his heart to the
light and grace offered him in this visit of our blessed
Saviour, opens it only to malice and malicious sus-
picions. Hov/ should we be able of ourselves to
profit by the afflictions which God sends us, since,
without the assistance of his grace, we abuse even the
most engaging instances of his favour !

" 2. And, behold, there was a certain man before
him which had the dropsy."

It is sufficient sometimes that our miseries be only
exposed to the eyes of mercy. Mercy is of a pre-
venting nature, and, without staying for our solicita-
tion, is disposed to do us good. The pride of man's
heart, which this dropsical person represents, stood
in great need of such a charitable physician as Jesus
Christ.

" 3. And Jesus answering, spake unto the lawyers
and Pharisees, saying. Is it lawful to heal on the
6abbath-day ?"

2 A3

562 ST. LUKE.

How great must the corruption be, where one is
obliged to propose it as a question, Whether it be
lawful to do good? It is not out of ignorance, but
charitYj that Christ asks this question, on purpose to
give these men an occasion of reflecting upon their
own thoughts, and by their answer to engage them
in such as are good. The captious and malicious
questions of deceitful and pharisaical hearts, are very
contrary to this discreet and charitable disposition.

" 4. And they held their peace. And he took
him, and healed him, and let him go;"

There is, in wicked persons, a silence proceeding
from pride, malice, impotence, dissimulation, and
craft; but it cannot hide their heart from Him who
sees the inmost recesses of it. One ought to have
no manner of regard to them, when an opportunity
of doing good works presents itself. Let this hand,
which gives such sovereign relief, be extended over
my heart, O Jesus, and heal its spiritual dropsy, the
swelling of its pride, the fulness of its corruption, and
its greediness and thirst after earthly things.

*' 5. And answered them, saying. Which of you
shall have an ass or an ox fallen into a pit, and will
not straightway pull him out on the sabbath-day?
6. And they could not answer him again to these
things."

The meekness and goodness of our blessed Savi-
our shows itself on all occasions. He instructs, with-
out insulting ; he sees the disorder and confusion of
these proud spirits, without exposing it; and he re-
duces them to silence, without desiring to triumph
over them. One cannot too often occasion men to
reflect upon the depravity of their heart, so manifest

CHAPTER XIV. 563

in their being unwilling to allow charity to do that for
the glory of God and the salvation of their neighbour,
which a small temporal interest causes thera to do
without the least hesitation.

Sect. II. — The lowest place is to he chosen. The
Poor are to be invited,

" 7. ^ And he put forth a parable to those which
were bidden, when he marked how they chose out
the chief rooms; saying unto them,"

Corrupt nature inclines us always to prefer our-
selves to others, and to appropriate to ourselves the
best of every thing. Pride, which is the principle
from whence this external preference proceeds, is the
dropsy which Christ would cure in these guests.
When quality, custom, or laws, have regulated and
settled places in public assemblies, a man may then
take them, but he must not love them. When no-
thing of this nature is settled, the law of humility and
the love of order are the only judges of what is
proper.

"8. When thou art bidden of any man to a wed-
ding, sit not down in the highest room, lest a more
honourable man than thou be bidden of him;"

To take the highest place when it is not our due,
is a piece of vanity which is plain and visible ; obsti-
nately to refuse it, is another instance of the same
vice, though it be more private and concealed. Hu-
mility takes as much care to avoid the ostentation of
an affected refusal, as the open seeking a superid^-
place. This parable does immediately relate to the
outward behaviour : but the thing signified thereby
is inward humility, which prefers itself to none, and

564. ST. LUKE.

is not at all ambitious of the first place in the esteem
of others.

" 9. And he that bade thee and him come and
say to thee, Give this man place; and thou begin
with shame to take the lowest room."

Shame generally attends the proud person. It is
neither the fear of being humbled, nor the desire of
being exalted by men, which ought to divert us from
seeking the chief places ; but the knowledge of our
own vileness, the love of order, the spirit of mortifi-
cation, a hatred of pride, a true sense of humility,
and a desire to conform ourselves to the example of
Christ, and to obey his gospel. It is one thing to
hate the punishment of the proud, and another to
act by their spirit : the latter is always bad, the for-
mer not.

" 10. But when thou art bidden, go and sit down
in the lowest room ; that when he that bade thee
cometh, he may say unto thee. Friend, go up higher :
then shalt thou have worship in the presence of them
that sit at meat with thee."

That which, in the parable, is no other than a vice,
is a virtue in that which is signified by it. Human
glory is altogether unworthy of a Christian's love ;
the glory which comes from God is that alone which
is worthy of his ambition. The only means to attain
to this glory is humility : but humility expects it only
from the pure bounty of God, desires it only for his
glory, and receives it only by abasing itself, and, as
it were, losing itself in him. Lord, humble my
heart, and cause it to love that place which belongs to
it, that it may not become unworthy of that which
thou hast merited for it.

CHAPTER XIV. 565

" 11. For whosoever exalteth himself shall be
abased; and he that humbleth himself shall be ex-
alted."

This is the unchangeable conduct of God in re-
spect of the humble and the proud. The carnal man
will not comprehend it ; because he prefers the vain
and momentary glory which is offered him by the
world, before the substantial and eternal glory which
God has promised him. It does by no means belong
to man to exalt himself, since of himself he has no-
thing which is good, since he knows not whether he
shall always retain the good he has, and since no-
thing is more deceitful than the judgment which he
forms concerning himself. Let us wait with patience
one moment ; the day of eternity will discover to us
both our own heart and that of others.

" 12. 51 Then said he also to him that bade him,
When thou makest a dinner or a supper, call not thy
friends, nor thy brethren, neither thy kinsmen, nor
thy rich neighbours; lest they also bid thee again,
and a recompense be made thee."

Our charity must be perfectly disinterested, if we
desire to be recompensed by him who has not the
least interest in loving us. To make sometimes en-
tertainments and presents, in order to keep up a good
understanding and Christian friendship, is to serve
the purposes of charity; and God will place them to
account, if charity be likewise the soul and principle
of them. They are entirely lost as to heaven, if we
have only earthly views of interest, pleasure, vanity,
ambition, or human friendship. There are very few
who regulate these expenses by Christian motives ;
as if it were not necessary to be Christians, even in
the most common actions of civil life.

566 ST. LUKE.

" 13. But when thou makest a feast, call the
poor, the maimed, the lame, the hlind :"

A man finds his friends, his brethren, his kinsmen,
and his neighbours, in these poor people; since he
finds in them Jesus Christ, who is all things to those
who are entirely his. He who consecrates to these
miserable wretches his estate, his cares, his labours,
his services, and his life, may perhaps be counted a
fool : but how much true wisdom lies concealed un-
der this seeming folly ! This is a mystery of faith :
we must believe in it something very different from
what we see.

" 14. And thou shalt be blessed; for they can-
not recompense thee : for thou shalt be recompensed
at the resurrection of the just."

Happy that person who receives not from men the
recompense of his charity ! God himself will be his
recompense. We should think ourselves happy in
being able to purchase the friendship of some great
prince, the heir of a rich crown, by lending him in
his wants, and when he is in no condition to repay
us. The poor are so many distressed princes ; the
kingdom of heaven is theirs : and therefore to lend
them in their necessities, is to make our own fortune.
What do we not venture upon a deceitful hope, upon
an uncertain futurity ? Here every thing is sure,
every thing is certain, since the gospel is answerable
for it, since Christ himself is security for the poor,
and since, whatever we lend to them is lent to him in
their persons.

CHAPTER XIV. 567

Sect. III. — The Parable of the Guests who excused
themselves,

" 15. f And when one of them that sat at meat
with him heard these things, he said unto him, Blessed
is he that shall eat bread in the kingdom of God,"

He who thinks with faith on the treasures and
delights of heaven, is not able to contain his joy.
Jesus speaks to all present concerning the eternal
reward; and only one single person seems to open
his heart, and to feed upon it. The bread of the
kingdom of God, is God himself: it is with him, as
being eternal truth, that those shall be fed and satis-
fied who have fed Jesus Christ in his members. It
is by the infusion, communication, and intimate union
of the sovereign good with the soul, that those shall
be eternally nourished, who have given part of their
perishing goods to the poor. Blessed is he who
opens his heart and his purse to them !

" 16. Then said he unto him, A certain man
made a great supper, and bade many :"

How highly is the honour of eating at a king's
table esteemed in the world ? But that God should
invite a sinner to the delights of his glory, and
to the participation of his joy — what transcendent
goodness and mercy is this ! Men invite others to
their table, because they have occasion for them to
be subservient to their pleasure, their interest, or to
some other designs, which plainly show their wants :
God alone, happy in himself, communicates his good
things out of pure bounty and an abundant fulness.

" 17. And sent his servatit at supper-time to say
to them that were bidden, Come ; for all things are
now ready."

568 ST. LUKE.

God sends his own Son, clothed in the form of a
servant, to invite and conduct us to the heavenly
supper. The time of walking by faith, in order to go
to this supper, is chiefly since the incarnation, death,
and resurrection of our blessed Saviour. All things
are ready, because he has done all things necessary
to our salvation, has merited all things for us, is him-
self the banquet, and is gone to prepare the place for
us which we are to have. Let us therefore go to
this divine banquet with all the fervency of our faith.

" 18. And they all with one consent began to
make excuse. The first said unto him, I have bought
a piece of ground, and I must needs go and see it:
I pray thee have me excused."

Diverse obstacles to salvation are here denoted :
First, idleness, pleasure, and the pride of riches.
Can we possibly look upon wealth as a real good, if
it be a hinderance of our salvation ? And is it not
certainly so, when the heart is entirely fixed upon it,
taken up with it, makes it its treasure, and is possessed
thereby ; insomuch that it loses all relish of heavenly
enjoyments, and can find no time to use any endea-
vours to render itself in any measure worthy of them ?
Men make a necessity of that which proceeds from
nothing but their passions; as if the only true neces-
sity did not consist in opposing their passions, and
sacrificing them to their eternal happiness.

" 19. And another said, I have bought five yoke
of oxen, and I go to prove them : I pray thee have
me excused.'*

The second obstacle to salvation here mentioned,
contains under it the curiosity of the mind and senses,
labour, employment, and business. What are the

CHAPTER XIV. 569

generality of men, who are entirely taken up with
these things, but mere beasts, bearing a most heavy
yoke, slaves to those whom they serve, always stoop-
ing toward the earth, seeing nothing but that, and
wholly employed in moving and turning it up ? How
innocent soever any employment may be in itself,
it ceases to be so when it hinders us from think-
ing on God, when it fills up our whole life, busies
our whole mind, and causes us to forget that we were
made for heaven, and that the means of attaining
thereto is our only necessary affair. Too much lei-
sure and too much business, are both equally danger-
ous with respect to salvation.

" 20. And another said, I have married a wife,
and therefore I cannot come."

The third obstacle to salvation here mentioned,
comprehends the lust of the flesh, too great a fond-
ness towards our family, pleasures, disorders, excesses,
&c. The sacred bond of marriage, which ought to
be a help towards salvation, is but too often the utter
ruin of it. If a woman, given to Adam in a state of
innocence by the hand of God himself, was, notwith-
standing, the cause of his fall, by means of a fond-
ness and compliance contrary to his duty; who has
not reason to be afraid, lest he should meet with a
snare in marriage through the bad disposition of his
own heart. These ties of flesh and blood are the
most difficult to be broken. The persons mentioned
before, excuse themselves civilly : this man bluntly
declares, he cannot come. Some damn themselves
in a rude and brutal, others in a civil and well-bred
manner.

" 21. So that servant came, and showed his Lord

570 ST. LUKE.

these things. Then the master of the house, being
angry, said to his servant, Go out quickly into the
streets and lanes of the city, and bring in hither the
poor, and the maimed, and the halt, and the blind."

The contempt of God's word provokes his justice.
We must acknowledge ourselves to be poor, incapa-
ble of doing any good, blind, and sinners, if we desire
to partake of the divine mercy. It is a great mis-
fortune, but very difficultly owned as such, for a man
to have any thing in this life on which he may set
his affections, and wherein he may place a kind of
felicity. It is, on the contrary, a great happiness,
and as difficult to be comprehended, for a man to
have nothing in this world which may make him love
it. We are always ready to go to the heavenly
banquet, when we are thoroughly sensible of the
poverty, misery, and dangers of this life. It is much
easier to make poverty than riches a means of salva-
tion. A rich man, who would be saved, must wean
and disengage his heart from his wealth : a poor man,
the more he loves his poverty, the fitter is he for
heaven, and the greater right has he thereto.

" 22. And the servant said, Lord, it is done as
thou hast commanded, and yet there is room."

Every place shows that tlie kingdom of heaven is
for the poor. The gospel is very seldom preached,
or instruction given to them, without some fruit. It
is proper to them to be of a teachable and open dis-
position, and fit to receive the impression of the
truths of salvation : whereas the minds of the rich,
who are proud and conceited, are generally unteach-
able, shut up, and hardened against the word of God,
and against his ministers. The places in heaven are

CHAPTER XIV. 571

numbered, and yet there is always room for those
who will work out their salvation. The bosom of
God is the place where this heavenly banquet is pre-
pared : it is there that we are to be filled with his
good things. How can either room or provisions
ever be wanting there, since we are to be in God,
and to feed upon him !

" 23. And the lord said unto the servant, Go out
into the highways and hedges, and compel them to
come in, that my house may be filled."

Observe here the mercy, freeness, and efficacy of
the divine vocation ! From what errors, what forget-
fulness of God, does he not recover those sinners,
to whom he has determined to make known his truth,
and to open his celestial mansions ? He seeks those
who fly from him, overcomes those who resist him,
and causes those who hate to love him. Void of all
understanding is he who despairs either of his good-
ness or his power, in what abyss of sin and misery ao-
ever he finds himself. There is no empty space in
the house of God : none of the elect, who are the
fulness of the body of Christ, shall be wanting to it;
all his designs concerning them will certainly be ac-
complished. Vouchsafe, Lord, to draw our rebel-
lious hearts toward thyself: exercise, we beseech
thee, that sort of violence upon us, which does not
force and necessitate our wills, but sets them per-
fectly at liberty, and heals them.

" 24. For I say unto you. That none of those men
which were bidden shall taste of my supper."

He who loves the world, and the things which are
in the world, will be excluded from the heavenly
supper, unless he disengage his affections from them

572 ST. LUKE.

before the appointed hour. This is a dreadful sen-
tence, but such as is executed every day and every
moment. There are four sorts of grace vouchsafed to
sinners, and denoted here by these four terms : Sin-
ners bade or invited, ver. 16. called, ver. 17. brought,
ver. 21. compelled, ver. 23. The grace of invita-
tion and of outward call is not sufficient : none ever
enter who are not either brought and led by the gentle
and powerful hand of grace, or even compelled by an
extraordinary conduct of God, which breaks their
chains, and tears them from their passions. It is an
unsearchable judgment of God, that he should only
invite and call those who were nearest, and whose
hearts were not set upon any evil thing, leaving them
to their own inclinations and desires; and that he
should cause others to be brought in, and, as it were,
compelled, who seem to have been less fit, at a greater
distance, and in no manner of expectation of such a
favour. My God, thou art the sovereign Master
of our destiny, it belongs solely to thee to dispose of
it as thou pleasest !

Sect. IV. — Relations are to be hated. The Cross
must be borne. A Tower to be built, A King
to be fought with. Salt having no savour,

" 25. % And there went great multitudes with
him : and he turned, and said unto them, 26. If
any man come to me, and hate not his father, and
mother, and wife, and children, and brethren, and
sisters, yea, and his own life also, he cannot be my
disciple."

It is a law, that we should hate our kindred, and
whatever is derived from Adam, whenever they divert

CHAPTER XIV. 573

US from following Christ : but then this hatred does
not consist in wishing them any ill, but in consent-
ing to lose them, rather than lose the supreme good.
Are there many in this disposition to abandon their
life, and that which is most dear to them, rather than
to forsake God in disobeying his law ? Are we in
this disposition ourselves, we who so often prefer a
mere trifle before him? He builds without a foun-
dation who pretends to be the servant of God with-
out loving him; or to love him as he ought, without
preferring him above all other things whatsoever.

" 27. And whosoever doth not bear his cross, and
come after me, cannot be my disciple."

How can we presume to call ourselves Christians,
when we live in ease and pleasure instead of bearing
our cross; when we follow the world, which is the
enemy of Christ, and conform ourselves to its man-
ners, instead of following our Head, and practising
his gospel ? No man can be saved who is not the
disciple of Christ ; and no man is his disciple, unless,
being convinced of the truth of his doctrine, he loves
his precepts, applies himself to the observation of
them, makes them the rule of his life and behaviour,
and glories in having him for his Master, and in
imitating his example. My God, if this be so, how
few Christians are there, how few true disciples of
Christ !

" 28. For which of you, intending to build a tower,
sitteth not down first, and counteth the cost, whether
he have sufficient to finish it ?"

To build the tower of our salvation will cost us
very dear ; nay, we must lay out all we have on this
work, at least we must be ready to do it in the dis-

5T4 ST. LUKE.

position of our heart. We are but little concerned
about this matter, when we take no time to consider
of it, to examine the state we intend to embrace, to
weigh the obligations thereof, and above all, those of
Christianity, which is our first calling. Retirement,
repose, prayer, and meditation upon the fundamental
truths of piety, are necessary in order thoroughly to
understai d the holiness of the Christian religion, and
our own obligations and duties. Men would fain be
Christians at too cheap a rate, and for this reason
they are none at all : and they entertain that foolishr
desire, only because they have never seriously though^
of this matter.

" 29. Lest haply, after he hath laid the founda-
tion, and is not able to finish it, ail that behold it
begin to mock him, 30. Saying, This man began
to build, and was not able to finish."

Those who have either renounced the true reli-
gion, or not performed the duties of it, will be ex-
posed to a public shame, and a universal confusion at
the day of judgment. They run the risk of making
apostates rather than Christians, who baptize adult
persons before they have well instructed them in the
faith and duties of Christianity. Without doing
this, they do not properly list soldiers into the service
of Christ, but only prepare deserters from it. From
whence do the frequent relapses of sinners proceed,
if it be not from our not allowing them time to be-
come true penitents, and by prayer and retirement
to settle and confirm themselves in the knowledge and
love of true piety and religion ?

"31. Or what king, going to make war against
another king, sitteth not down first, and consulteth,

CHAPTER XIV. 575

whether he be able with ten thousand to meet him
that cometh against him with twenty thousand ? 32.
Or else, while the other is yet a great way off', he
sendeth an ambassage, and desireth conditions of
peace."

This comparison intimates to us, that the life of
a Christian is a state of continual war; that there is
no virtue without fighting; and that we must be al-
ways ready and prepared. The devil, the world, and
our own passions, are the enemies against whom we
arc to fight; but of whom we must never desire any
conditions of peace. Our consultation is prayer ; our
counsel is Jesus Christ; Christian virtues are our
army; and the all-powerful grace of our blessed Sa-
viour is our strength.

*' 33. So likewise, whosoever he be of you that
forsaketh not all that he hath, he cannot be my
disciple."

To forsake all, in order to follow Christ, is a
counsel of perfection, and an apostolical virtue. To
renounce all, in order to be Christ's disciple, is a
precept necessary to salvation. We renounce all,
when we do not set our heart and affections upon any
thing here below; when we are ready to forsake
every thing at the command of God ; when we make
use of it, like travellers, only as provision for our
journey toward our own country, and are far from
looking upon it as a blessing fit to detain us, and to
take possession of our heart. This is a disposition
as necessary to make a good Christian, as money is
to build a tower, or an army to fight a battle.

" 34. 5[ Salt is good : but if the salt have lost his
savour, wherewith shall it be seasoned? 35. It is

576 ST. LUKE.

neither fit for the land, nor yet for the dunghill ; but
men cast it out. He that hath ears to hear, let him
hear."

A lukewarm or a corrupt Christian, is more in-
supportable to the eyes of God than a heathen. To
what purpose is an indiscreet zeal of making prose-
lytes, either by baptism, or repentance, or the priest-
hood, without observing the proper rules for trying
the spirits, whether they are of God; but only to
render them worthy of a greater condemnation?
There is nothing more corrupt than a wicked Chris-
tian, a false penitent, or a priest without vocation and
piety. Of how great importance is it, that bishops,
missionaries, &c. should value more the having a
small number of good Christians, true penitents, and
holy priests, than a great number of such as are fit
for nothing, but to dishonour the church, and to
people hell !

CHAPTER XV.

Sect. I. — The Sheep and the Piece of Silver found.
Joy in heaven over one PenitenU

" 1. Then drew near unto him all the publicans
and sinners for to hear him."

Christ draws sinners to him, and does not treat
them as persons unworthy to hear his word. To
hear it with pleasure, is one of the first marks of
conversion. To what end did our blessed Saviour
come into the world, if it were not that the sick
might seek their Physician, that the blind might
draw near to the light, the ignorant to truth, and

CHAPTER XV. 577

the miserable to mercy ? To draw near to Christ by
faith, prayer, love, and meditation upon his word, is
almost every thing which is to be done in this life.

" 2. And the Pharisees and scribes murmured,
saying, This man receiveth sinners, and eateth with
them."

Pride corrupts the best principles. We ought to
avoid sinners on some occasions, either through fear
of being corrupted, or in obedience to the church,
which would put them to shame, in order to their
spiritual good. But we must not avoid them either
out of contempt or ill-nature, or to the prejudice of
the duties either of Christian charity or the pastoral
care. Envy and ignorance in the ways of God, make
men find an occasion of scandal or offence in the most
edifying charity. An envenomed heart puts a bad
construction upon the very best actions of its neigh-
bour.

" 3. ^ And he spake this parable unto them,
saying, 4. What man of you, having an hundred
sheep, if he lose one of them, doth not leave the
ninety and nine in the wilderness, and go after that
which is lost, until he find it?"

Several duties of a good pastor towards a soul
which is gone astray, are here denoted. The first
is, to have, in some measure, a greater regard and
concern for it, than for those which are safe in the fold.
The second is, to seek it with care and perseverance.
As a mother never shows herself more a mother,
than when she has lost her child : so a pastor cannot
better show the bowels of his charity, than by his
zeal and tenderness for sinners. A hireling may
perhaps be a little diligent in seeking and bringing
Vol. II. 2 B 57

578 ST. LUKE.

back a sinner; but none but a pastor and a father
seeks until he find him.

" 5. And when lie hath found it, he layeth it on
his shoulders, rejoicing."

The third duty of a pastor is, to support the in-
firmities of souls with a discreet mildness, regulated
by the divine law; to be sensible of their wounds
through a compassion which laments them ; and to
bear their sins as his own, by an humble and fervent
repentance. The fourth duty of a pastor is, joy-
fully to undergo the labour which is necessary to
bring souls back to their duty. Nothing is burden-
some to charity ; nothing is difficult or troublesome
to him who loves souls for the sake of God, and con-
siders how great things Christ has done for them.
A woman becomes a mother, only by bringing forth ;
and she cannot bring forth without pain. This is
an emblem of a true pastor.

" 6. And when he cometh home, he calleth to-
gether his friends and neighbours, saying unto them,
Rejoice with me; for I have found my sheep which
was lost."

The fifth duty of a pastor is, to manifest by his
joy his charity for sinners, and his value for souls.
A soul is a kingdom. As many as we can bring
back to God, are so many kingdoms reconquered :
and nothing equals the joy of a conqueror. We
must ultimately refer this joy to Christ, since the
victory and conquest proceed froni him. The sixth
duty of a pastor is, to excite others to return thanks
and praise to God, for the graces which souls have
received by his ministry. It belongs properly to the
church, to praise God for the conversion of sinners;

CHAPTER XV. 579

because it is to form her body that he delivers them
from the power of the devil; and because he hears
only the voice of his spouse, and of those who pray
in and with her, and in her house.

" 7. I say unto you, That likewise joy shall be in
heaven over one sinner that repenteth, more than
over ninety and nine just persons, which need no re-
pentance."

It is reasonable there should be joy in heaven
over a repenting sinner, since it is for heaven, and by
the assistance of heaven, that this miracle is wrought
on earth. The church triumphant and the church
militant, are but one heart and soul : and the same
spirit, which prays for the increase and accomplish-
ment of God's kingdom, in the saints of heaven and
in those of earth, rejoices also in them both, to see
that it is forming, and that the kingdom of the devil
declines, by the loss of those members which are torn
from him.

" 8. 51 Either what woman, having ten pieces of
silver, if she lose one piece, doth not light a candle,
and sweep the house, and seek diligently till she find
it?"

There are three common sources of sin in the
church, and in particular sinners. 1. Want of know-
ledge, ignorance of duty, and weakness of faith. 2.
Public disorders, and corruption of manners in the
house of God. 3. The negligence of pastors. —
There arc, on the contrary, tlTree sources likewise of
reformation in the church, and of the conversion of
sinners. The first is, " To light the candle," that
is, to illuminate and revive faith by the means of good
books, and above all, by inspiring the soul with the
2 B 2

580 ST. LUKE.

love of God's word, according to that of the royal
prophet, " Thy word is a lamp unto my feet, and
a light unto my path;" and by propagating the
knowledge of the mysteries of religion, and of the
duties of Christianity. The second is, to purge the
church from the pernicious maxims of corrupt mora-
lity, and from public disorders. The third is, to
give to particular churches enlightened and zealous
pastors, and such as may labour with an indefatigable
care in the conversion and sanctification of souls.

"9. And when she hath found it, she calleth her
friends and her neighbours together, saying, Rejoice
with me ; for I have found the piece which I had
lost."

The piece of silver had not been found, if it had
not been sought. The sheep had never returned
to the fold, if it had not been brought back. How
then should the sinner ever surrender himself into
the hands of God — how should the heretic ever re-
turn to the church, unless God himself vouchsafe to
seek him, unless a good pastor take the pains to carry
this sheep, which had strength enough to go astray,
but cannot take one step towards a return ! It is
thy grace, O Jesus, which gives this occasion of joy
to thy church ; it is also to thy glory that she ulti-
mately refers it all !

" 10. Likewise, I say unto you. There is joy in
the presence of the angels of God over one sinner
that repenteth."

The conversion of sinners is the joy of angels as
well as of men. The more a man is a friend of God,
the more sensible is he of every thing which relates
to his interests. He who is unconcerned about them,

CHAPTER XV. 581

has reason to mistrust the state and condition of his
own heart. It is a torment to the devil, by reason
of his envy, to behold the hoUness of the just, and
the conversion of sinners; the charity of the angels
causes them to take part therein, by their assistance,
-their joy, and their thanksgiving. Woe to those
priests, who, being angels by their ministry, become
no better than devils through their envy and jea-
lousy; or who, instead of rejoicing, are troubled at
the good which does not pass through their hands!

Sect. II. — The Prodigal Son,

"11. ^ And he said, A certain man had two
sons: 12. And the younger of them said to his father,
Father, give me the portion of goods that falleth to
me. And he divided unto them his living."

The prodigal son is an emblem of a sinner. How
dangerous is it for us to desire to be at our own
disposal, to live in a state of independency, and to
be governed only by ourselves ! It is the greatest
mark of the wrath of God, for him to hearken to
this proud inclination of our corrupt heart, and to
leave us to ourselves. What is the will of man,
light and inconstant as it is, if it be not ruled and
governed by the unchangeable and supreme will of
the Creator ! It withdrew itself from his guidance
and direction even when it was sound, and, by so
doing, impaired and ruined its health ; and there-
fore, now that it is blind, sick, and fainting, how ex-
tremely does it want the support of his divine hand !

" 13. And not many days after, the younger son
gathered all together, and took his journey into a far
country, and there wasted his substance with riotous
living."

582 ST. LUKE.

Man cannot be guided long by himself, without
finding, by fatal experience, that he is under the
direction of a very blind and deceitful guide. The
misery of a sinner has its degrees, and he generally
arrives step by step at the highest pitch of it. The
first degree of his misery is, that he loses sight of
God, and removes at a distance from him. There
is an infinite distance between the love of God and
the love of ourselves ; and yet we pass in a moment
from the one to the other ! The second degree of
the sinner's misery is, that the love of God no longer
reigning in his heart, carnal love and desire must
necessarily reign therein, and corrupt all his actions.
The third degree is, that he loses all the spiritual
riches of his soul. Self-love is a very bad guardian,
and a great waster of the divine gifts. He only
who bestows them on us, can secure them ; and we
endeavour to lose them, if we pretend to keep them
without him.

" 14. And when he had spent all, there arose a
mighty famine in that land; and he began to be in
want."

The fourth degree of a sinner's misery is, that,
having forsaken God, and lost his grace and his love,
he can find nothing elsewhere, but poverty, misery,
and want. It is just, that he who thought he could
be happy without God, should find, at a distance
from him, nothing but affliction, necessity, and op-
pression. How empty is that soul which no longer
enjoys the bread of truth ! What a famine is there
in that heart, which is no longer nourished with
charity !

" 15. And he went and joined himself to a citizen

CHAPTER XV. 583

of that country; and he sent him into his fields to
feed swine."

The fifth degree of the sinner's misery is, that he
renders himself a slave to the devil. The farther a
man removes from the supreme and sovereign Good,
the idore likewise does darkness overspread his un-
derstanding, the more heavy does the yoke of con-
cupiscence sit upon his will, and the more absolutely
does the will surrender itself up into the hands of
the only master whom he deserves to meet with, who
would not continue in the service of Jesus Christ.
We are never sensible of this misery, until God
makes us feel it. The sixth degree of it is, that
the sinner finds by experience the hardship and rigour
of his slavery. There is no master so cruel as the
devil ; no yoke so heavy as that of sin ; and no sla-
very so mean and vile, as for a man to be a slave to
his own carnal, shameful, and brutish passions.

" 16. And he would fain have filled his belly with
the husks that the swine did eat : and no man gave
unto him."

The seventh degree of the sinner's misery is,
that, having deprived himself of every thing which
he could lawfully and innocently possess, he, in his
hunger, feeds upon a thousand criminal desires of
worldly pleasures and riches, wherein he imagines he
shall find something to satisfy his lusts. Miserable
is he, in not obtaining that which he desires; and
yet more miserable would he be, if he did obtain it!
The pleasures of the world are the pleasures of swine,
always stooping toward the earth, always wallowing
in filth and mire.

" 17. And when he came to himself, he said.

584 ST. LUKE.

How many hired servants of my father's have bread
enough, and to spare, and I perish with hunger !"

Let us observe here the several degrees of a sin-
ner's conversion. The first is, that he knows his
misery, and the corruption of his own heart : but
how should he ever know this, if the light which he
deserted first, did not first return toward him, and
come to seek him in the abyss of his darkness ? We
cannot " come to ourselves," unless God return to
us ; as we are far from ourselves, when we are far
from God. It is the utmost misery, when God per-
mits the sinner to be lulled asleep in the criminal
pleasure of sin, without being awakened by any afflic-
tion ; or when a continual and undisturbed pros-
perity make him lose the very remembrance of the
true and substantial felicity. It is a beginning of
happiness, for a man thoroughly to comprehend the
misery of sin, and to envy the happiness of those
who serve God.

" 18. I will arise, and go to my father, and will
say unto him, Father, I have sinned against Heaven,
and before thee,"

The second degree of the sinner's conversion is,
that he resolves to forsake sin, and the occasion
thereof. A man cannot forsake them both too soon,
though it were only through an imperfect motive of
interest, and more from a sense of the grievous con-
sequences of sin, than from a hatred of sin itself.
Grace purifies all in the sequel. The third degree
of conversion is, when a sinner turns towards God,
looks upon him as his Father, entertains a desire to
return to him, takes a resolution of doing it, and is
convinced that he must not delay it one moment, be-

CHAPTER XV. 585

cause he cannot too soon cease to be miserable, or,
without the greatest folly, by a delay run the hazard
of being so eternally. The fourth degree of the
conversion of a sinner is, his making a confession of
his sin, and beginning that confession by a name of
love, " my Father;" because the love of God is the
foundation of true repentance. The chief motive to
the hatred of sin is, because it is contrary to the
goodness of God, and because he, who is the best
of all fathers, is offended thereby.

" ]9. And am no more worthy to be called thy
son : make me as one of thy hired servants."

The fifth degree of the sinner's conversion is, his
humbling himself, as being altogether unworthy of
the grace and mercy of God. It is love and the
Spirit of adoption, which give us a right to call God
our Father : we lose this right, when we lose that
love, and when that Spirit is withdrawn from us.
The acknowledgment of our own unworthiness is an
acceptance of the humiliation which is due to a sin-
ner. We love it, when we love God ; because it is
the appointment of his justice, which is God himself.
The sixth degree of the conversion of a sinner is, his
submitting to penance. Whoever will not do it,
renounces all claim to the mercy of God, which is
only for true penitents. The best penance a man
can perform, is to be very willing to endure an hum-
bling state, to be treated as a sinner, by being de-
prived of tho5e advantages which are due only to the
innocent, and to lead a painful and laborious course
of life, continually dependent, and wholly employed
in his Master's work, like that of a servant.
2 B 3

586 ST. LUKE.

" 20. And he arose, and came to his father. But
when he was yet a great way off, his father saw him,
and had compassion, and ran, and fell on his neck,
and kissed him."

In the seventh place, a true penitent, how earnest
soever he may be to be reconciled to God, does not
leave his state of hfe to go to desire reconciliation,
until after he has settled and confirmed himself in
the dispositions above-mentioned. In the eighth
place, God with his grace prevents the penitent in
all the steps he takes in order to return to him. He
is careful to receive him with a fatherly tenderness,
since it is his goodness which causes him to return.
He pours into the heart of true penitents so much
comfort and delight, and caresses them in such a
manner, as inspires them with a holy confidence of
the pardon of their sins and of reconciliation, denoted
as here, by the holy kiss. A pastor to whom a
penitent comes as to a father, ought to have the heart
and deportment of one, and imitate him whose place
he holds.

" 21. And the son said unto him. Father, I have
sinned against Heaven, and in thy sight, and am no
more worthy to be called thy son."

The ninth degree of a sinner's conversion is, his
openly owning his sin, and bearing the shame of his
ingratitude. The particular marks of God's favour
and goodness towards a true penitent, never cause
him to lay aside the resolution he has taken of hum-
bling himself. He is faithful to his promises, and
it is even an effect of the goodness of God that he
is so. How unworthy soever he may acknowledge
himself to be called a child of God, yet he cannot

CHAPTER XV. 587

forbear calling him Father: it is a contest betwixt
confidence and humility; the former restores what
the latter takes away.

" 22. But the father said to his servants, Bring
forth the best robe, and put it on him ; and put a
ring on his hand, and shoes on his feet :"

In the tenth place, the more a penitent humbles
himself, and the more unworthy he thinks himself of
every thing, the higher does God raise him, and heap
upon him the greater benefits. He treats him as his
son, so far is he from depriving him of the name, and
giving him time to take that of a servant. In the
eleventh place, to the grace of reconciliation, God
adds abundance of other graces, with which he
covers the nakedness of a converted sinner, clothing
him with Jesus Christ, his righteousness, his merits,
his virtues, &c. In the twelfth, he seals this new
covenant with a lively impression of his Spirit, which
is the seal of adoption, a pledge of the inheritance
in heaven, and an earnest of the eternal promises.
In the thirteenth place, he gives him such graces and
assistances as enable him to walk in the way of his
commandments, and in the practice of good works,
to secure himself from serpents, and to tread upon
scorpions, which are the devil and his temptations.

" 23. And bring hither the fatted calf, and kill
it ; and let us eat, and be merry :"

The fourteenth degree of the conversion of a sin-
ner is, that, being reconciled, he has a right to be
present at the Christian sacrifice: and, in the fifteenth
place, to be fed with the flesh of Christ, which is the
seal of reconciliation on the part of the church.
My God, what joy must necessarily arise in a soul

588 ST. LUKE.

which has recovered Christ, which feeds upon him,
which receives in him the fruit and grace of his
mysteries, and which tastes anew this heavenly gift I
Come, sinners, taste and see how sweet the Lord is..
Blessed is he who hopes in him !

'* 24. For this my son was dead, and is alive
again ; he was lost, and is found. And they began
to be merry."

The sixteenth degree of a sinner's conversion is,
that, for the time to come, he leads the life of a per-
son newly found and raised from the dead. He
must not live, either to the world, which caused him
to lose himself; or to sin, which give him death ; or
to himself, who could neither find nor raise himself
again : but he must live to Him who was made man
on purpose to seek him, who died to raise him to
life, and who vouchsafes to become his food, his
passover, and his banquet. Let his life, therefore,
be one continued act of thanksgiving.

" 25. Now his elder son was in the field : and as
he came and drew nigh to the house, he heard mu-
sic and dancing."

The seventeenth effect of the conversion of a sin-
3ier is, the joy of the church, which shows itself more
on this occasion, than for the fidelity of a just per-
son; because it is a double triumph, to see the devil's
poM'er diminished, and the number of the servants
of God increased. This is to imitate God, who
infuses more sensible comforts into the heart of a
new convert, than into that of one who has always
served him. This is not the proper place for the
reward of souls, but only for the gaining them over
to religion. The conduct of God towards the strong

CHAPTER XV. 589

is severe and rigorous; he suffers them to toil and
labour, far from the comforts of their Father's house,
and exposed to heat and cold. But they shall be
abundantly rewarded by the possession of the inheri-
tance.

" 26. And he called one of the servants, and asked
what these things meant. 27. And he said unto
him, Thy brother is come; and thy father hath killed
the fatted calf, because he hath received him safe
and sound."

God comforts his church by the return of souls
which were thought to be lost. He does not con-
vert them all at once, that he may from time to time
renew her gratitude and acknowledgment, that he
may give her comfort under the losses which she
sustains, and that he may encourage the weak by the
sight of what his grace continually performs in souls.
We ought to be sensible of his designs, and to have
the same dispositions with the church.

" 28. And he was angry, and would not go in :
therefore came his father out, and entreated him."

The eighteenth and last degree of the conversion
of true penitents is, their enjoying such graces as are
capable of raising envy in the minds of the just, or
of the imperfect, or of those who are but little in-
structed in the ways of God. The most righteous
persons are not exempt from these temptations.
God is the sole master of his own gifts; and he dis-
penses them always with the greatest wisdom : it
belongs to us to adore his conduct and designs. He
is not less ready to support the righteous in their
troubles, and to cure their imperfections, than to
assist the weak in their beginnings; but he applies

590 ST. LUKE.

himself to each in such a manner as is most agreeable
to their state and condition.

" 29. And he, ansvverin|T, said to his father, Lo,
these many years do I serve thee; neither transgressed
I at any time thy commandment; and yet thou never
gavest me a kid, that I might make merry with my
friends :'*

Those who have laboured much and for a long
time in the church, ought carefully to secure them-
selves against one temptation, namely, the imagining
that God is in their debt. There is danger in em-
ploying our thoughts too much upon the good we
do, in reckoning up the years of our service, in de-
siring to be rewarded in this life, and to enjoy the
conveniencies and pleasures of it. Let us leave this
matter to God, and not pretend to account with him.

" 30. But as soon as this thy son was come, which
hath devoured thy living with harlots, thou hast killed
for him the fatted calf."

Condescension towards the weak is subject to be
censured and blamed. The readiness with which
God goes to meet them, is above the thoughts and
imaginations of men. We ought to have more com-
passion towards sinners, than indignation at their
sins, and to speak of them neither with severity nor
with contempt. We must avoid making comparisons
of this nature : it is the grace of God which distin-
guishes us ; it is humility which preserves his gifts.

" 31. And he said unto him, Son, thou art ever
with me, and all that I have is thine."

The righteous, being united to God, have a right
to the heavenly inheritance by his grace. He who
thoroughly comprehends how great the favour of the

CHAPTER XV. 591

divine adoption is, and that which Christian hope
encourages a child of God to expect in the world to
corae, looks upon every thing else as nothing. Those
are for selling beforehand part of the eternal inheri-
tance, who desire temporal rewards or satisfactions.
That person will never envy the happiness of those
who enjoy them, who thoroughly understands these
two sentences — that God is ever with him as his
Father, and that God is his as his patrimony and
inheritance. This is what God speaks to his chil-
dren, as often as faith speaks it to them in meditation
and prayer. Whoever, in the like temptations, has
recourse to these two truths, will certainly receive
from them abundance of strength and consolation,

" 32. It was meet that we should make merry,
and be glad : for this thy brother was dead, and is
alive again ; and was lost, and is found."

These words are repeated by the father of the
family. Of so great importance is it, to make it
evident, that a sinner is dead in the eyes of faith,
because God whom he forsakes is the life of his soul,
as his soul is the life of his body. A Christian's
sin is a brother's death : and in proportion to our
concern for this, is our joy at his resurrection. Let
us have a brotherly heart towards our brethren; since
God has that of a father towards his children, and
seems to be afflicted at their loss, and to rejoice at
their being found again, as if they were necessary to
his happiness.

592 ST. LUKE.

CHAPTER XVI.

Sect. I. — The Parable of the wijiist Steward.

" 1. And he said also unto his disciples, There
was a certain rich man which had a steward ; and
the same was accused unto him that he had wasted
his goods."

We are all the stewards of God, sent into the
world to employ, to our own salvation, the riches and
talents which God has put into our hands, and which
are by no means our own. He alone is truly rich,
and no man has any thing, but what he has received
from him, as a sum trusted with him, and for which
he must pay interest. What will become of him
who has been so far from improving it to his master's
advantage, that he has wasted even the principal?
The only reason why we are so apt to do this is,
because we do not frequently enough reflect upon
the moment when we shall be accused and judged.
Not to use it according to the design and intention
of God, is no other than to waste it.

" 2. And he called him, and said unto him, How
is it that I hear this of thee? give an account of thy
stewardship; for thou mayest be no longer steward."

There are three things at the death of a reprobate
which are very terrible: — 1. His being obliged to
appear with a guilty conscience before holiness itself.
2. His having an exact account to give of his whole
life, and of whatever he has received. 3. His see-
ing himself deprived of all for ever. — The most holy
persons in the world will be accused, examined, and

CHAPTER XVI. 593

judged, concerning the use they have made of their
natural talents, and of supernatural gifts, which both
belong to God; concerning the employment of their
understanding, time, and wealth ; and concerning
the use which they either have or have not made of
Jesus Christ, of his graces and mysteries, and of the
sacraments, and all the helps of religion. Let us
therefore make use of all these talents, as persons
who must give a strict account of them.

" 3. Then the steward said within himself, What
shall I do ? for my lord taketh away from me the
stewardship: I cannot dig; to beg I am ashamed."

What remains to a soul which has lost God and
his grace, but only sin and the consequences thereof,
a proud poverty, and a slothful indigence; that is, a
universal inability as to labour, prayer, and every
good work conducting to salvation ? He is exceed-
ing rich in the sight of God, who knows perfectly
how to pray to him, all true riches being obtained
by prayer. It is a double poverty to want every
thing, and to be able to ask nothing.

" 4>. I am resolved what to do, that, when I am
put out of the stewardship, they may receive me into
their houses."

Few persons are seriously concerned who shall
receive their soul after their death, and supply its
wants ; but the generality of men are very earnest in
seeking a retreat for this miserable body which must
rot. There is nothing which they are unwilling to
do, no industry which they will not employ, to secure
themselves from temporal poverty ; that of the soul
is the only poverty of which they are insensible, and
the only reason why they are so, is because they are

594 ST. LUKE.

ignorant of the nature and consequences of it. Make
me sensible of my poverty, O my God, my sovereign
good, the possession of whom alone gives the true
riches, and the loss of whom is the only real poverty.

" 5. So he called every one of his lord's debtors
unto him, and said unto the first, How much owest
thou unto my lord ? 6. And he said, An hundred
measures of oil. And he said unto him. Take thy
bill, and sit down quickly, and write fifty."

When we know not how to pray ourselves, we
must engage the prayers of the poor, who will speak
to God in our behalf. The last refuge of a sinner
is alms, which is the art of turning our master's
goods innocently to our own advantage, and making
to ourselves friends of his. Heaven belongs to the
poor in a peculiar manner; it is their patrimony and
inheritance. Alms are likewise instrumental to the
salvation of the poor themselves: for we thereby
make them less indebted to God, by hindering them
from falling into murmuring, impatience, despair, &c.
and giving them occasion to praise God, to adore his
providence, and to put their confidence therein.

" T. Then said he to another. And how much
owest thou? And he said. An hundred measures
of wheat. And he said unto him. Take thy bill, and
write fourscore."

A Christian ought to serve his neighbour out of
a pure and disinterested charity, to give alms for the
sake of Christ alone, and to assist souls in discharg-
ing their debts, by contributing either to their con-
version or sanctification. Alms spiritual or temporal,
though defective, imperfect, and done for our own
interest, are notwithstanding beneficial to the imper-

CHAPTER XVI. 595

feet and to great sinners; because they engage the
poor and pious souls to solicit the mercy of God for
them.

" 8. And the lord commended the unjust steward,
because he had done wisely : for the children of this
world are in their generation wiser than the children
of light."

The children of this world are wiser in the man-
agement of affairs which are of no moment at all,
than Christians are in that which alone is necessary.
The use which the former make of their reason, to
carry on their worldly designs, will condemn the little
use which the latter make of their faith in the busi-
ness of salvation. It is by this faith that these are
children of light; and it is by leaving it useless and
unemployed that they fall back into darkness. True
wisdom consists in knowing how to make every thing
instrumental to our salvation. We never want means
to save ourselves, when we earnestly will and desire
it. Faith finds remedies and assistances in the
greatest poverty; because it can make a treasure of
poverty itself.

" 9. And I say unto you. Make to yourselves
friends of the mammon of unrighteousness ; that,
when ye fail, they may receive you into everlasting
habitations."

The great secret in the holy policy of rich sinners,
is to make to themselves friends in heaven by giving
alms. This is the only way to sanctify riches, which
are almost always either the fruit or the seed of un-
righteousness and injustice, and which, by this means,
become the fruit of charity, and the seed of glory.
Whenever we squander them away in foolish and

596 ST. LUKE.

criminal expenses, we make enemies of them, who
will accuse us at the tribunal of God. But we make
them friends, advocates, and protectors against the
great day, when we distribute them among the poor.
It is our part to entreat, and, as it were, court the
poor; so far should we be from treating them roughly
and with contempt, and from disheartening and tiring
them out by our delays and mortifying usage.

Sect. II. — The being faithful in that which is least,
God and Mammon.

" 10. He that is faithful in that which is least,
is faithful also in much : and he that is unjust in the
least, is unjust also in much."

That which is little is little; but to be always
faithful even in the least things, is somewhat which
is very great. It is dangerous, voluntarily to com-
mit the least faults, because they may possibly have
very great and fatal consequences. Avarice, and
the ill use of earthly riches, is an abuse of things of
the smallest value; but the love of the world, which
is the principle from whence this abuse proceeds, is
the source of the greatest evils. A man does not
indeed become perfect by alms alone, but it may be
the beginning of the highest perfection, and the price
of eternal salvation.

*' 11. If therefore ye have not been faithful in
the unrighteous mammon, who will commit to your
trust the true riches?"

Such riches as may be acquired, by criminal me-
thods, possessed by the most wicked persons, and are
extremely valued by the world, cannot possibly be
the true riches. Charity in this world, and glory

CHAPTER XVI. 597

in the other, are the only riches which we cannot
abuse: but earthly riches are almost always abused,
without an extraordinary grace. Those things
which serve to arm injustice, which are the object of
the most violent desire, and the cause and occasion
of almost all the evils upon earth ; how can such
things possibly render a man happy ? Lord, either
deliver or defend us from the malignity of this sort
of riches, which may ruin, but cannot save us.

" 12. And if ye have not been faithful in that
which is another man's, who shall give you that which
is your own?"

Earthly riches are false goods, and foreign to a
Christian. His own proper and true wealth is not
of this world, any more than himself. The good
things of this world are only lent and trusted in our
hands, for use and not for enjoyment. As we our-
selves are really nothing but what we are in Christ
Jesus : so we have no stock nor inheritance but in
him. All the rest is foreign to us. We are made
Christians, in order to enjoy heaven and eternity;
and therefore heavenly and eternal treasures are those
alone which are properly our own. Let us weigh, in
the balance of faith, the three qualities which our
blessed Saviour gives them — " great," ver. 10.
" true," ver. IL *' our own," ver. 12. whereas those
he ascribes to earthly riches are, that they are little,
contemptible, false, and foreign.

*' 13. No servant can serve two masters: for
either he will hate the one, and love the other; or
else he will hold to the one, and despise the other.
Ye cannot serve God and mammon."

Strange is the blindness of the covetous wretch,

598 ST. LUKE.

to set mammon in the place of his God ! If we
must choose one of these two masters, is there any
room to deliberate upon the choice? It is a real
slavery to love riches, to employ all our time and
care about them, and to surrender our heart to them.
If we have any faith in the word of Christ, let us
believe what he here tells us so plainly, that we can-
not possibly reconcile the love of God with the love
of money ; that God cannot bear a rival in the heart
of his creature; and that we do not love God at all,
if we love any thing together with him, which we
do not love for his sake.

Sect. III. — God abhors that "iSohich appears great.
Heaven taken by violence. Marriage.

*' 14. f And the Pharisees also, who were covetous,
heard all these things : and they derided him."

Truth, when it opposes the love of worldly things,
is generally treated with contempt and derision by
worldly-minded men. A preacher who strikes at the
darling passions, is very unwillingly heard. God
will, in his turn, deride and laugh at those who now
deride him and laugh at his word. It has the least
influence upon covetous persons of all others, because
this passion, rendering the heart altogether earthly,
extinguishes therein all faith, which has no other
object but heavenly and invisible things.

*' 15. And he said unto them. Ye are they which
justify yourselves before men ; but God knoweth your
hearts : for that which is highly esteemed among men
is abomination in the sight of God."

How many things do we admire which are an
abomination in the sight of God ! How different

CHAPTER XVI. 599

is his judgment from that of the world ! And yet it
is this latter which men generally applaud, and dare
not declare for the former. Of what advantasre is it
to hypocrites, to attract on themselves praises which
are as false as their righteousness? It is the heart
which shall be judged by him who sees the secrets of
it : it is by the heart that we must please him. The
judgment of men will change, when that of God shall
be manifested to their eyes : and it is already made
manifest by the gospel to all those who have evan-
gelical eyes.

" 16. The law and the prophets were until John :
since that time the kingdom of God is preached, and
every man presseth into it."

It is now no longer a time for men to place their
glory and religion in a worship wholly figurative, in
prophetic ceremonies, and in empty promises; since
the kingdom typified, foretold, and promised, is estab-
lished upon earth. It is not, therefore, a legal, ex-
ternal, and carnal righteousness, peculiar only to the
Jews, which we must now offer to God ; but a Chris-
tian, internal, and spiritual righteousness, which con-
sists in charity common to all nations, which alone is
worthy of God and his kingdom, which alone is capa-
ble of taking it by a holy and generous violence;
an internal worship, which does not exclude the ex-
ternal, but supports, animates, sanctifies, and renders
it acceptable to God.

" IT. And it is easier for heaven and earth to
pass, than one tittle of the law to fail."

The immutability of the divine word, in relation
either to happiness or misery, yields as much comfort
to the righteous as it gives despair to the wicked.

600 ST. LUKE.

Every thing is accomplished and perfected by the
coming of the kingdom of God ; the shadows by the
light, the figures by the truth, the prophecies by the
event, the promises by the effects, the imperfection of
the Jewish dispensation by the evangehcal perfection,
fear by charity, and the law by grace. Without
this grace, O Lord, what should I be as long as I
live, but only a Jew, intent on the shadow and fashion
of this world which passes away, and oppressed under
the insupportable yoke of the law?

** 18. Whosoever putteth away his wife, and mar-
rieth another, committeth adultery : and whosoever
marrieth her that is put away from her husband, com-
mitteth adultery."

The indissolubility of marriage is of divine right.
The good which the law did not presume to hope
for, is become the common law of Christians : the
evil which it was forced to tolerate, is intolerable in
the church. Men may deceive her by surprise, and
impose upon her by false pretences, but they cannot
make her approve that which Christ condemns, or
condemn that which he approves.

Sect. IV. — 77?^ Parable of the rich Maf2 and
Lazams,

" 19. f There was a certain rich man, which was
clothed in purple and fine linen, and fared sumptu-
ously every day :"

It is then certainly true, that for a man to be rich,
to be clothed magnificently, to fare sumptuously, and
to take no care of the poor, is sufficient to his dam-
nation ; because it is sufficient to hinder him from
leading a Christian life. How can we possibly re-

CHAPTER XVI. 601

concile a life of repentance, mortification, and the
cross, with a soft, sensual, and voluptuous life; the
humility and poverty of Christ, with the pride and
superfluity of riches ; and the love of this present life,
of ease, and of the world, with a constant opposition
to our passions, with the care of our salvation, and
the desire of eternal happiness ? A life which is
most abhorred by men, on the account of such gross
crimes as are plain and visible to the eyes, is, in the
sight of God, more supportable sometimes, and less
dangerous, than a life which, though entirely hea-
thenish, is covered with an external innocency, and
with worldly civility and good breeding.

" 20. And there was a certain beggar named La-
zarus, which was laid at his gate, full of sores,"

Poverty, the neglect and desertion of men, afflic-
tions and diseases, are a condition which is very hard
and grievous to nature : but how advantageous is it
with regard to heaven, how much is it to be preferred
before that of a wicked rich man, when God enables
us to bear it humbly and patiently by his grace?
How many wounds in the soul do these sores of the
body heal, when the hand of the sovereign Physician
applies them as a remedy to the diseases of the heart ?

" 21. And desiring to be fed with the crumbs
which fell from the rich man's table : moreover, the
dogs came and licked his sores."

This representation of the hard-heartedness of a
rich man, and of the patience of a holy beggar, con-
tains in it an important lesson, which deserves well to
be studied both by rich and poor. This rich man
cannot plead that he is oppressed with the multitude
of the poor, for this beggar is alone ; or that he is at
Vol. II. 2 C 57

602 ST. LUKE.

a distance from him, for he is at his very gate; or
that his misery is unknown to him, for it is exposed
to his eyes : neither can he say that he might work,
for his weakness forces him to lie on the ground; or
that he was troublesome, for he speaks not one word ;
or that he wanted a great deal, since he would have
been contented only with crumbs; nor lastly, can he
pretend either that his servants took care of him,
since not one of them relieves him ; or that nobody
put him in mind of this object, since his very dogs
do it by their example, easing this poor wretch as
much as they are able. We cannot, without indig-
nation, read in the gospel this instance of hard-heart-
edness : but do we not, almost every day, behold,
in the world, instances of the like nature without be-
ing affected by them ? We there frequently see rich
men, who are less sensible than beasts of the misery
of the poor, who look upon them as no better than
beasts, and have even less care and concern for them
than they have for these.

" 22. And it came to pass, that the beggar died,
and was carried by the angels into Abraham's bosom :
the rich man also died, and was buried;"

The poor have three advantages: 1. That they
do not set their hearts so much upon this life. 2.
That they are sooner delivered from it, by reason of
the miseries of the body. 3. That they find a new,
blessed, and immortal life, in the bosom of God,
which is the mansion of his children.— On the con-
trary, the rich, who live wickedly, are exposed to a
threefold misfortune : 1. That they make themselves
chains, which bind them more strongly, and for a
longer time, to the love of a life which serves only

CHAPTER XVI. 603

to multiply their sins. 2. That they leave it with
regret. 3. That they fall from one death into ano-
ther.— What joy must it be to a man, at the end of
a miserable but short life, to find the bosom of God
open to receive him, in order to his being eternally
happy there ! But how great the despair, when, at
the conclusion of a life, which pleasures and the fear
of death make appear even shorter than it is, a man
finds the abyss of hell open to swallow him up, and
confine him there to all eternity ! Can we suffi-
ciently reflect upon the difference of these two states ?

" 23. And in hell he lifted up his eyes, being in
torments, and seeth Abraham afar off, and Lazarus
in his bosom."

Hell is to the damned not only a prison and a
place of death, but likewise a place of torments, which
make them feel that there is a God. His justice
forces them to open and lift up their eyes toward
him, which they had always kept shut against his law,
or turned down toward the earth. That small glim-
mering of light which is left them, whereby they per-
ceive the happiness of the elect, serves only to aug-
ment their rage and despair. Lord, open now the
eyes of the rich, that they may see the deceitfulnesg
of their riches, and lift up their eyes toward the trea-
sures which are invisible.

" 24. And he cried, and said. Father Abraham,
have mercy on me, and send Lazarus, that he may
dip the tip of his finger in water, and cool my tongue ;
for I am tormented in this flame."

After death there is no longer any time for fa-
therly kindness and mercy ; it is in vain to cry out
and call upon it in hell. In vain would any one
2 c 2

604 ST. LUKE.

there implore the assistance of the poor whom he has
despised: they are deaf and insensible to the entreaties
of those who have been deaf to their groans, and un-
moved by their tears. It is very just that he, who
has refused to give the crumbs which fell from his
table to a poor wretch who desired them, should eter-
nally desire a drop of water, and not receive it.
" Blessed is he who considereth the poor and needy,
the Lord will deliver him in the time of trouble,"
PbaJ. xli. 1.

" 25. But Abraham said, Son, remember that
thou in thy lifetime receivedst thy good things, and
likewise Lazarus evil things: but now he is com-
forted, and thou art tormented."

The quality of being the children of God, which
wicked Christians received in baptism, shall be re-
membered even in hell, but it will be to their greater
damnation. This word " son," which is a word of
tenderness, is here used to show us, that God does
not punish out of any transport of anger or passion,
but out of a calm and sedate love of his own justice.
Riches are the good things of reprobates, because
they love them passionately, and place all their hap-
piness in them; and because God either seldom per-
mits his elect to enjoy them, or weans their affections
from them. It is then a very miserable state and
condition for a man to have every thing according to
his desire in this world, and quietly to enjoy the plea-
sures and satisfactions of life ; since there needs no
more to expose him to an eternal misery. The cross
of Christ is the portion of Christians; he who bears
it not, has no part in him. Let those tremble with
fear, who are unwilling to suflPer any thing, and abhor

CHAPTER XVI. 605

the very name of mortification and the cross. Happy
is that person who makes it his comfort and consola-
tion during the short moment of this present life !

*' 26. And besides all this, between us and you
there is a great gulf fixed : so that they which would
pass from hence to you cannot ; neither can they pass
to us, that would come from thence."

How great is the gulf and separation between the
saints in heaven and the damned in hell ! and yet we
do not reflect upon it. There is no communication
between heaven and hell : no more society betwixt the
righteous aiid the wicked : no more mixture of the
elect with the reprobate, as in the church on earth.
As eternal happiness consists in the perfect com-
munion of God and his elect, of Christ and his mem-
bers ; so eternal damnation consists in being excom-
municated by a general and irrevocable excommunica-
tion, deprived for ever of God, of Christ, and of their
Spirit, and condemned to the society of devils and
their torments to all eternity. The latter have not
the least hope of ever leaving that place of punish-
ment, nor the former any fear of falling from their
blessed state.

" 27. Then he said, I pray thee therefore, father,
that thou wouldst send him to ray father's house:
28. For I have five brethren; that he may testify
unto them, lest they also come into this place of
torment."

The false and selfish compassion of the damned
who suffer for others, being an irregular affection,
can serve only to increase their sufferings. No prayers
nor desires are heard in hell; because there is no
charity to form them. A rich man, who, by leaving

606 ST. LUKE.

his relations an example of a soft and voluptuous life,
and likewise riches to enable them to imitate his ex-
ample, leaves them two means of damning themselves,
is punished in hell for so doing : and it is this pun-
ishment which the rich man before us would willingly
avoid. One part of damnation consists in being
exposed to the reproaches of those whom we have
loved in a wrong manner, and thereby made com-
panions in our misery. A rich man, in the torments
of hell, will wish that he could, by means of the poor
themselves, make satisfaction for the thefts of which
he has been guilty with regard to them, by his cri-
minal expenses and hard-heartedness : but it will be
then too late.

" 29. Abraham saith unto him. They have Moses
and the prophets; let them hear them.'*

We have Moses and the prophets as well as they ;
and we have, moreover, Christ and the apostles, the
gospel and the apostolical writings, and yet we neglect
them. It is a very great instance of negligence for
a man not to inform himself of his duty, by reading
the word of God whilst he has opportunity to do it ;
and it is to expose himself to this reproach, when
there is no longer any time to receive the least advan-
tage from it. What is it to hear the word of God
as we ought, but to read it with faith, respect, and
obedience; to make it the rule of our opinions, our
conduct, and our life ; and to have recourse to it in
all our doubts, afflictions, and infirmities, as our only
light, consolation, and strength ?

" 30. And he said. Nay, father Abraham ; but if
one went unto them from the dead, they will repent."

That man is under a great delusion who waits for

CHAPTER XVI. 607

somewhat extraordinary to convert hira, and engage
hira to set about the work of his salvation. The
wicked fooHshly flatter themselves, that proofs are
wanting to their faith ; whereas faith is the only
thing which is wanting in the midst of the most plain
and evident proofs. The Son of God, who came
down from heaven to preach repentance to us, and
who returned from hell to confirm his preaching, has
not been able to persuade us to repent: and yet we
imagine, that we should perform this duty, if either
an angel came from heaven, or a dead man from the
grave, to declare to us the absolute necessity thereof.

"31. And he said unto him. If they hear not
Moses and the prophets, neither will they be per-
suaded though one rose from the dead."

He who gives no credit to the Scripture, gives
none to miracles, since it is filled with those of Christ
and his apostles. Passion has no other design, but
to gain time, and to get rid of those proofs which
press too hard upon and incommode it, under pre-
tence of desiring better: and when such are pro-
duced, they serve only to provoke and harden it the
more. Christ did raise another Lazarus, and the
Jews would fain have sent him back to the grave,
and from that very time resolved upon the death of
Christ himself. This Saviour rose from the dead,
and it was this very resurrection which hardened that
perfidious people, and served to fill up the measure
of their sins. In vain does the sun of truth shine
upon him who is blinded by passion. Let this but
cease, and every thing will appear plain. Faith is
satisfied with such proofs as God vouchsafes to afford
it; incredulity never has enough.

608 ST. LUKE.

CHAPTER XVII.

Sect. I. — Offence or Scandal. Forgiveness of
Injuries. Increase of Faith.

'' 1. Then said he unto the disciples, It is im-
possible but that offences will come : but woe unto
him through whom they come !"

God, to whom nothing is impossible, could pre-
vent all offences or scandals; but he chooses rather
to reduce them by his wisdom within the order of his
providence, and to make them instrumental to the
sanctification of the elect, to the manifestation of his
justice, and to his other designs. Whatever good
God brings out of evil, can by no means excuse the
sinner ; because he has no manner of share in that
good. A public sin does not always escape a public
punishment; because the honour of God's justice is
often, as it were, engaged to inflict it.

" 2. It were better for him that a millstone were
hanged about his neck, and he cast into the sea,
than that he should offend one of these little ones."

Miserable is that person, who, being already op-
pressed with the burden of his own sins, draws upon
himself the guilt of other men's, by being to them
an occasion of offence. It is a terrible judgment
upon this sort of sinners, that God does not by an
early death prevent the first causes of offence or
scandal which they give to souls. Who is there
who thoroughly comprehends how great a sin it is
to cause one single soul to lose its innocency, by be-
ing thereto an occasion of sin ? This is sufficient to

CHAPTER XVII, 609

draw upon any person the curse of God. But how
much more, when the scandal or offence becomes the
source of an infinity of others, and causes the loss of
a world of souls ; as an heresiarch, or an impious
person does, who keeps, as it were, a school of liber-
tinism, who justifies and authorizes sin, &c. !

" 3. ^ Take heed to yourselves : If thy brother
trespass against thee, rebuke him ; and if he repent,
forgive him."

It is not sufficient for the charity of a true Chris-
tian not to give any occasion of sin to others, it must
likewise assist them in reforming their lives, and even
forgive the trespasses committed against it. Let
us seriously consider these words of our ialessed
Lord: for it is not without reason that he admo-
nishes us to take heed to ourselves on these occasions.
Instead of mildly rebuking our brother, we are apt
to brood upon our displeasure at the bottom of our
heart, where enmity, bitterness, disgust, contempt,
and aversion, are nourished by a thousand disadvan-
tageous thoughts, and malicious reflections, and take
deep root therein. All that is gained by rebuking
him in a harsh manner, is only to inflame the wound
which he has given himself, to render it incurable,
and frequently to make us want his pardon who be-
fore wanted ours.

" 4. And if he trespass against thee seven times
in a day, and seven times in a day turn again to thee,
saying, I repent; thou shalt forgive him."

Charity and true mercy have no bounds. It is

the greatest folly imaginable, to refuse mercy to

others, so long as we stand in need of the mercy of

God towards ourselves : and who does not stand in

2c3

610 ST. LUKE.

need of it every moment, even to the hour of his
death ? As the kindness and gentleness of God
towards^ us, is the rule and pattern of that which we
owe to others : so our rigour and severity towards
others is, as it were, the rule and pattern of that
which God will exercise towards us. There is no-
thing more dangerous to such as have need of an
infinite mercy, than to set bounds and limits to their
own.

*' 5. ^ And the apostles said unto the Lord, In-
crease our faith."

How necessary is this prayer continually through-
out the whole course of our life ; and especially
when we are to forgive injuries, and to sacrifice to
charity the deceitful sweetness of revenge ! Faith
decays every moment, unless it be supported by
prayer. Prayer owes its birth to faith ; but faith
owes its increase to prayer : and both are a gift of
God in every degree. Lord, thou alone canst in-
fuse, preserve, increase, and perfect thy gifts in us,
and make them helpful and subservient one to an-
other.

** 6. And the Lord said. If ye had faith as a grain
of mustard-seed, ye might say unto this sycamine-
tree, Be thou plucked up by the root, and be thou
planted in the sea; and it should obey you.'^

Faith is a thing which appears mean and con-
temptible to the eyes of the carnal man : and yet
there is nothing more strong and powerful. Lord,
I do not ask this gift of thee, either to pluck up trees
by the root, or to remove mountains, but to root out
of my heart self-love and concupiscence, that ac-
cursed tree which bears nothing but corrupt fruit,

CHAPTER XVII. 611

and to sink it in the sea of thy blood. Command,
O Lord, and thou shalt be immediately obeyed.

Sect. II. — We are unprofitable Servants.

" 7. But which of you, having a servant ploughing
or feeding cattle, will say unto him by and by, when
he is come from the field, Go and sit down to meat ?"

The church is the field and the flock of the Lord ;
his ministers are not masters or owners thereof, but
labourers and shepherds: and consequently their life
is a life of labour, care, and vigilance. This is their
portion or task during the day of this life; this is
their duty, were there no manner of reward to be
expected, since every creature was made to serve its
Creator. Let us not expect here below either rest,
or reward, or comforts, or caresses from our Master:
let us mind nothing but to do his will, to carry on
the work in his field, and to feed his sheep : this is
the way to be accounted worthy both of his table and
his inheritance in heaven.

" 8. And will not rather say unto him. Make
ready wherewith I may sup, and gird thyself, and
serve me, till I have eaten and drunken ; and after-
ward thou shalt eat and drink ?"

One labour continually succeeds another: but it
is not sufficient barely to work, unless we do it for
God. We then make ready wherewith our Master
may sup, when we ultimately refer to him all the
glory of our works ; a repast to which he alone has
a right. Christ is likewise served, fed, and nour-
ished by us, when we gain over souls to him, which
being his fulness, augment and fill his body, and
bring it to its perfect age and stature. Happy that

612 ST. LUKE.

person, who, through his service and fidelity, is deemed
worthy to be admitted to the heavenly banquet, and
to have God himself for his food and nourishment
there.

" 9. Doth he thank that servant because he did
the things that were commanded him? I trow not."

We are more God's than a slave is his master's.
We do no more than what we ought, when we even
spend ourselves in his service, since we have received
every thing only from and for him. It is the glory
of the creature, to be employed in the works of the
Creator; and it is still a new obligation, to receive
from him the qualifications which enable us to labour
therein. Let us not boast of any thing, since no
manner of good proceeds from our own stock, not
even so much as a good thought, or a good desire.
Our stock is our nothing ; and all our pretensions
are built entirely upon the goodness and liberality of
our Master.

" 10. So likewise ye, when ye shall have done all
those things which are commanded you, say. We are
unprofitable servants : we have done that which was
our duty to do."

There is not a more unprofitable servant in the
world, than one who can do nothing unless his mas-
ter work with him, and do more than he; who can
bring him no profit by his labour ; and cannot do any
thing as he ought, and in a manner which is pleas-
ing and acceptable to him. Such is man left to him-
self; such is he, who, acting by the spirit of bondage
to the law, performs only the external part thereof;
and who is not moved and acted by the Spirit of the
adoption of children, which causes them to perform

CHAPTER XVII. 613

the commandment upon a principle of love. My
God, I acknowledge with joy, that I owe every
thing to thy mercy, and that all thy rewards are acts
of pure grace ; because all our deserts are thy gifts,
and it is thou who workest in us all our good works.

Sect. III. — The ten Lepers, Thanksgiving.

"11. ^ And it came to pass, as he went to Jeru-
salem, that he passed through the midst of Samaria
and Galilee. 12. And as he entered into a certain
village, there met him ten men that were lepers,
which stood afar off:"

The leprosy of sin renders us unworthy to ap-
proach and draw near to God. There is no deadly
sin whatever, but carries in it excommunication in
respect of God, since it deprives us of God himself.
That man, who is sensible of his own unworthiness
to draw near to God, is then actually drawing near
to him. This sense of our unvirorthiness is the
thing by which our repentance must begin. We
know nothing of the nature either of sin, or of true
repentance, when we would fain be re-instated imme-
diately in the possession of those advantages which
we have lost by sin, and are unwilling to bear the
shame and confusion of being separated from them.

" 13. And they lifted up their voices, and said,
Jesus, Master, have mercy on us."

Prayer must be strong and earnest, when the dis-
ease is great and inveterate. The gift of prayer, in
the beginning of conversion, is a great gift; and it
is preserved by prayer itself. The farther we see
ourselves from God, the higher must we lift up our
voices. All that we have to ask in this condition,

614 ST. LUKE.

is the mercy of God; and it is of and through Jesus
Christ that we must ask it. The double leprosy of
ignorance and concupiscence requires a double mercy :
a Master to disperse the darkness of the understand-
ing by his light; and a Jesus or Saviour to deliver
the heart from its slavery by the infusion of his love.
Have mercy on us, O Jesus, our Master and our Sa-
viour !

" 14. And when he saw them, he said unto them,
Go show yourselves unto the priests. And it came
to pass, that, as they went, they were cleansed."

Respect, love, and submission towards the church,
towards the hierarchical order, and the subordinate
pastors, are here intimated and recommended to us
in the conduct of the Son of God; and he hereby
shows to sinners, by what conveyance they are to
receive the grace of repentance and reconciliation.
So speedy a cure is the reward of so ready an obe-
dience. God would have us submit, before all
things, to the ordinary means of salvation ; and he
never favours the spirit of independency and singu-
larity. It is prudence in the chief pastors of the
church, after the example of the sovereign Pastor,
to authorize subordinate pastors, and to cause their
authority to be acknowledged, even in cases wherein
they might act immediately themselves, without the
help of their ministration. We ought as much as
possible to prevent calumnies, as Jesus Christ here
does, by submitting exactly to the laws.

** 15. And one of them, when he saw that he was
healed, turned back, and with a loud voice glorified
God,"

Acknowledgment for favours and blessings re-

CHAPTER XVII. 615

ceived, is so much the more acceptable to God, be-
cause it is so rare. A heart which is very grateful,
cannot defer testifying its gratitude one moment.
The world is full of persons who lift up their voice
in the church, to pray for benefits and favours; and
who continue dumb when they have once received
them. The design of God in conferring them upon
us, is to be glorified for them.

*' 16. And fell down on his face at his feet, giving
him thanks : and he was a Samaritan."

What acknowledgment and gratitude then do
those owe to God, whom he has so often cured of an
infinite number of sins ! This is a thing of which we
are the least sensible, whilst we very carefully pre-
serve the remembrance of a temporal blessing, of the
cure of any bodily distemper, &c. True gratitude
is always accompanied with humility; and this hu-
mility is so much the greater, in proportion to the
greatness of the evil, and to the sense a man had of
his unworthiness to be delivered from it. Let, then,
a recovered sinner be always prostrate in mind and
heart at the feet of his Deliverer.

" 17. And Jesus, answering, said, Were there not
ten cleansed? but where are the nine? 18. There
are not found that returned to give glory to God,
save this stranger."

Those who are of the household of faith, are
oftentimes more subject to ingratitude than stran-
gers; because they are less sensible of their own
unworthiness. It is a great blessing for a man to
have always been within the pale of the church, or in
the way of piety : but the faults he has committed in
that state are the greater, and the pardon received

616 ST. LUKE.

for them the more valuable. To render to God the
glory of his mercies, is to deserve new ; to be for-
getful of them, is to dry up the fountain from whence
they flow.

" 19. And he said unto him, Arise, go thy way ;
thy faith hath made thee whole."

The lower a penitent prostrates himself at the
feet of Christ by a thankful humility, and an humble
thankfulness, the higher he lifts him up, and the
more he encourages him to walk in his ways. Christ
praises the faith of man, to the end, that man may
praise the grace of God, which is the principle from
which it proceeds, and frequently beg this principle
of him. It is faith which gives birth to the life of
grace in sinners ; it is faith likewise which increases
and perfects it in the righteous.

Sect. IV. — The Kingdom of Godmthin us. The
Coming of Christ, The days of Noah and of
Lot.

" 20. f And when he was demanded of the
Pharisees when the kingdom of God should come,
he answered them, and said. The kingdom of God
cometh not with observation."

The kingdom of God does not consist in the pomp
or splendour of the world; it is in vain to seek it
therein. Every one would willingly find it, without
waiting and preparing himself for it : but every one
runs the risk of never finding it, who does not live
in a constant expectation of it, and in a continual
disposition to receive it. Carnal men, big with the
conceits of a carnal kingdom, the power, riches, and
greatness of which have a visible appearance, are far

CHAPTER XVII. 617

from perceiving and owning the kingdom of God,
which is established only upon the ruins of that love
which they have towards false happiness. The
kingdom of grace is visible to none but those who
have invisible eyes, and to whom invisible things are
all in all.

"21. Neither shall they say, Lo here! or, lo
there ! for, behold, the kingdom of God is within
you."

It is in the heart of man that the kingdom of
God and of his grace is established by obedience and
love: and this kingdom was made visible and mani-
fest only by miracles, by the subjection of the devil
to the. power of Christ, and by the obedience of
those who forsook all to follow him in his state of
poverty. It is very just that we should not find it,
if we will not know it by those marks which he has
given us of it in his word. A heart which is humble,
meek, charitable, and disengaged from earthly things,
will always find it; because they are these very vir-
tues which make the kingdom which it seeks.

*' 22. 51 And he said unto the disciples. The days
will come, when ye shall desire to see one of the
days of the Son of man, and ye shall not see it."

We must make good use of the times of grace,
peace, indulgence, and light, to prepare ourselves
against those of destitution, trouble, temptation, suf-
fering, and darkness. The apostles profited but
little by the visible presence and sensible graces of
Christ : and had not the Holy Ghost taught them
all things anew, and brought all things to their re-
membrance, what would have become of them in the
times of false Christs and of persecutors ? Let us

618 ST. LUKE.

fear these times, rn which Christ seems to be with-
drawn; and let us establish and strengthen ourselves
in his doctrine and love, that we may not have the
misfortune to be surprised in our weakness.

" 23. And they shall say to you, See here ! or,
see there ! go not after them, nor follow them."

It is not to the bare name of Christ, but to his
doctrine and precepts that we must adhere, since
there are false Christs and false gospels. Let us
not follow him whom men point out to us, but him
whom God points out in the Scriptures, and autho-
rizes by miracles. There are false churches as well
as false Christs: and the true spouse is known by
the same marks with the true Bridegroom. It is
enough for a church not to be so ancient as Christ,
to make it a false church.

" 24. For as the lightning, that lighteneth out of
the one part under heaven, shineth unto the other
part under heaven ; so shall also the Son of man be
in his day."

The brightness and quickness with which Christ
was made known in the world by the preaching of
the gospel, may very justly be compared to lightning.
As it is one and the same lightning which shineth
from the one part under heaven to the other: so it
is the same faith, the same Christ, and the same
Christian society ; and this universality is one of the
properties of the true faith, the true Christ, and the
true church. That which is now done successively
by faith, will be done in an instant, when the Son of
man shall visibly appear to all mankind, in order to
judge the world. Now is the day of men, it will
be then the day of the Lord.

CHAPTER XVII. 619

" 25. But first must he suffer many things, and
be rejected of this generation."

Suffering and the cross of Christ are the only
means chosen by God to form liis church, and to fit
and prepare her to appear with Christ at the great
day. None of his members are excused from walk-
ing in this way : they must suffer, and be hated of
the world, before they can partake of his glory.
And a man may justly be said to be hated and re-
jected of the world, when he follows those maxims
which it hates and rejects, and exposes himself to
persecution on that account.

" 26. And as it was in the days of Noe, so shall
it be also in the days of the Son of man."

The hour of death and that of judgment are un-
certain. That which happened in former ages, is a
figure of what will happen in the last times. The
use which a Christian ought to make of the Scrip-
tures of the Old Testament, according to the insti-
tution of God and the advice of Christ, is therein
to study his own duties, and to contemplate Christ
and his church. The old world, surprised by the
deluge, after a course of preaching and impenitency
for a hundred years together, is an emblem of that
which happens to the generality of men at the time
of death, and of that which will happen at the last
day to the whole world.

" 27. They did eat, they drank, they married
wives, they were given in marriage, until the day
that Noe entered into the ark; and the flood came,
and destroyed them all."

The life of men in the days of Noah represents
to us, in a lively manner, the sottishness and strange

620 ST. LUKE.

Stupidity of worldly men, who are entirely taken up
with this present life, and regard not in the least the
threats of the divine wrath. It looks as if this life
were given to men, to no other end, but only that
they might acquire such a share of the good things
thereof, as will enable them to pass it at their ease,
in the midst of all sorts of conveniencies, in abun-
dance, and with splendour ; and that they might en-
deavour to perpetuate their name and family, by
advantageous matches. For is not this the thing
which takes up the whole care and concern of those
whom the world styles people of fashion, and that
which generally makes them unhappy reprobates ?

" 28. Likewise also, as it was in the days of Lot ;
they did eat, they drank, they bought, they sold,
they planted, they builded;"

To see the life of the generality of mankind,
would one not be apt to imagine, that they were
made only to establish themselves upon earth, to eat
and drink, and to perform the business of the natural
or civil life; and that the world to come did not at
all relate to them ? They will open their eyes at
the time of death ; but God grant it may not be
to as little purpose as men opened theirs in the
days of Noah and of Lot ! These two dreadful
histories are read with the same indifference with
which the Roman history is read ; and yet they are
types and prophecies of the miserable end of the sin-
ners who read them, if not prevented by a timely re-
pentance.

" 29. But the same day that Lot went out of
Sodom it rained fire and brimstone from heaven, and
destroyed them all."

CHAPTER XVII. 621

What can these words and this figure mean, but
only that the greatest part of mankind are surprised
by death, while some are thinking only of their plea-
sures, others of their fortune? Let us learn of Lot
to despise and forsake every thing, if there be occa-
sion, rather than continue exposed to the wrath of
God. Let us lose no time in deliberating: the dan-
ger is always great and imminent, when a man is not
sure of one moment, and eternity lies at stake. One
moment's delay had exposed Lot to inevitable de-
struction by the fire and brimstone of Sodom: we
have infinitely more to fear.

*' 30. Even thus shall it be in the day when the
Son of man is revealed."

A sudden and universal deluge, and a rain of fire
and brimstone, are only types and shadows of the last
desolation. " Even thus shall it be in the day," &c.
are not words spoken at random : they are words of
faith, which assure us that the world shall be sur-
prised, that the wrath of God shall pour down upon
sinners like a rain, and swallow them up like a de-
luge, and that a very small number shall escape his
Justice. A false notion which men frame to them-
selves of a mercy without rule or measure, encourages
the greatest part of the world in the neglect of their
salvation. Let us judge of the divine justice by these
two examples, since it is to this end that our blessed
Lord proposes them to us.

"3L In that day, he which shall be upon the
house-top, and his stuff in the house, let him not
come down to take it away : and he that is in the
field, let. him likewise not return back."

Let us leaver that to perish which must perish : let

622 ST. LUKE.

us save our immortal part. There is nothing, among
all the good things of the world, which deserves that
we should hazard our life for it, much less our soul.
Life is short, death is at the gate, the hour is uncer-
tain ; and at that hour, whatever we love and value
in the world will be taken away from us : what folly
is it, then, to set our affections upon any thing here
below ! Let us not be solicitous to change that
state and condition wherein God has thought fit to
place us ; but let us therein, with patience, wait for
that state which will never change.

" 32. Remember Lot's wife."

When we have once quitted the world, we must
not think any more of it ; nor return to our former
inclinations, when God has weaned us from them.
A man is sometimes so great an enemy to his own
good, that he regrets the loss of wicked company, and
of those opportunities of ruining himself, from which
he has been delivered through the mercy of God.
This is a piece of ingratitude which he cannot bear,
and which he punishes very severely. We must,
even with joy, relinquish our friends and relations,
our wealth and temporal advantages, and raze them
out of our memory, whenever they become obstacles
to our salvation. We love them with a criminal
fondness, when we leave them with grief and anxiety.

" 33. W^hosoever shall seek to save his life, shall
lose it ; and whosoever shall lose his life, shall pre-
serve it."

Happy is the loss when a man loses himself, full
of sins and corrupt inclinations, and subject to death,
in order to find himself again innocent, full of charity,
immortal and glorious ! The love alone of this short

CHAPTER XVII. 623

and perishing life, can make us resolve to lose all in
order to save it; but we must resolve to lose even
this life itself, for the sake of one infinitely better
and eternal. Had we but faith, should we not be
willing to do more for the life of the soul than for
that of the body ? But that which we do now is the
direct contrary.

" 34. I tell you, In that night there shall be two
men in one bed ; the one shall be taken, and the
other shall be left."

Men save and lose their souls in all places, and in
all states and conditions. First, In the state which
belongs to those who live retired from the noise of the
world, or are most closely united together. It is an
advantage to be united to holy persons, either by friend-
ship or relation ; but if we desire to improve this ad-
vantage as we ought, and to be saved with them, we
must imitate their example. God can easily discern
in all places, and distinguish those who are his. It
is in the night of tribulation, persecution, extreme
calamity, and death, that this distinction is made.
Let us prepare ourselves for it while it is day,

" 35. Two women shall be grinding together ;
the one shall be taken, and the other left. 36. Two
men shall be in the field ; the one shall be taken, and
the other left."

The second state is of such as labour for the ne-
cessaries of life, or in troublesome and tumultuous
employments; the noise and hurry whereof hinder
them from hearing the voice of God, and the warn-
ings of the approaching calamity. The third state
is of those, who, being neither in business nor in re-
tirement, lead a free and easy life at their own discre-

624 ST. LUKE.

tion. God has his elect, and the devil his slaves,
who are the reprobate, in all places and in all condi-
tions of life : it is therefore necessary in all, for men
to labour and watch, that they may be of the number
of those who belong to God, and that they may avoid
the snares of the devil.

" 37. And they answered and said unto him,
Where, Lord ? And he said unto them, Whereso-
ever the body is, thither will the eagles be gathered
together."

The elect are the eagles; Christ is their prey and
nourishment for eternal life. Happy he who is of
the number of these spiritual eagles, who soar to-
wards heaven to seek Jesus Christ there, the eternal
Truth, and to fasten unchangeably upon him ; and
not of the number of the ravens, who seek only to
gorge themselves with the things on earth ! These
eagles and ravens are here below mixed together in
the church, which is the body of Christ, diffused
throughout the world, and composed of all nations:
but in heaven, none but eagles will be gathered to-
gether, and re-united in this immortal body, of which
Christ is the head, the strength, the food, the joy,
and the eternal felicity.

END or VOLUME SECOND.

Printed by W. Collins & Co.
Glasgow.

Princeton Theological Seminary Libraries

1 1012 01197 4500